张君劢哲学研究
发布时间：2018-07-21 11:14
【摘要】：张君劢(1887—1969),本名嘉森,字君劢,江苏宝山(今属上海)人,是中国近现代史上具有多重面向的思想家,是中国近现代第一代新儒家极为重要的代表人物。五四运动后期,他发起著名的“科玄论战”,倡导“宋学复活”;他晚年专注于“儒学复兴”的撰著及宣传,为中国“新儒学”发展做出了突出贡献。作为20世纪儒家思想重要的继承和创发人物,他一生都在致力于复兴中国传统儒家文化,并以创建融合西方近代文化精神的中国新文化为使命。但是,因其政治主张等原因,20世纪90年代之前,中国大陆关于张君劢思想的研究成果寥寥无几;20世纪90年代至今,随着改革开放的深化和中国文化自信的加强,大陆对其思想的研究成果陆续出现,但大多集中在政治法律和思想史领域,而“张君劢哲学”尚未成为独立的、系统的研究领域。站在文化自信、文化自新、文化宽容的基点上,有必要系统地挖掘并梳理张君劢有关哲学思想的遗著,以使这位新儒家的哲学体系能够以较为完整的姿态呈现在世人面前。张君劢是“世界概念”的哲学家,而非“学院概念”的哲学家,即他将“哲学”作为“志业”,而非“职业”。张君劢的哲学思想是他思想总体系的基础与灵魂。传统学者将张君劢定性为“徘徊于学术与政治之间”的人物。就张君劢总体思想而言,其学术层面以儒家哲学体系为核心,其政治层面以儒家哲学影响下的民族复兴为主旨。无论从学术的角度还是政治的角度而言,张君劢哲学的主体是儒家哲学。张君劢对儒家哲学的研究分为两个部分,一是具有原创性的先秦儒家哲学,二是从中唐韩愈到晚清曾国藩间大约一千年之久的儒家哲学,张君劢将此称为“新儒学”。张君劢将“新儒学”界定为佛教催生的结果,即他认为佛教的传入为儒学的研究提供了新的视角和新的思想材料,儒学在“儒佛”争论中实现了自新。在他看来,这个“自新”最为典型的代表就是“宋学”。基于对儒学的认知,加上对第一次世界大战的体悟,张君劢主张重新审视“科学”与“人生观”的关系,认为“科学”不能决定“人生观”。基于此,他认为民族的复兴需要兼顾“科学”与“人生观”,即最为主要的不是模仿或照搬西方近代的文明成果,而是要树立民族的自信,从内心自立开始。由是,张君劢主张“立国”或“民族复兴”首先应该解决内在问题,即“心”的问题或“认知”的问题。张君劢认为“人生观”是“文化”的枢纽,而中国的“本位文化”又是“儒家文化”,故而中国文化未来的走向是精神自由主导下的儒家文化的回归与创发,他将此界定为新环境下的“儒学复兴”。张君劢认为“儒学复兴”需要“自由意志”或“精神自由”,即“儒学复兴”在于促进人们对“心”和“物”关系的审视,并依此而行为。围绕着“心”和“物”,张君劢主张“心为宇宙之本”、主张“德智主义”、主张知识“由心而生”、主张“由宇宙到自己反省”,进而形成了他哲学体系中的“人生观”、“文化论”、“形上学”、“知识论”、“道德论”、“宇宙论”。笼统说,这是张君劢在哲学研究上的一个逻辑顺序。作为一位具有“世界概念”意义的哲学家,张君劢之所以主张“复兴儒学”,根本目的在于将“儒学”置于世界意义之下,以寻求东西的互补。显然张君劢的“儒学复兴”已经超出了中国本土语境。张君劢认为两次世界大战所带来的世界文化的危机,需要中国儒学为之提供解决的思维理路;在新环境中儒学也要吸收并借鉴西方文明成果,以使自身得到新的发展。由是,张君劢的“儒学复兴”从一定程度上来讲是“东西互鉴”,并非“中体西用”。张君劢“儒学复兴”的终极目的在于让中国人树立自信、发现自我、振作精神,以理性的方式促进中国现代化进程。而这个进程实现的关键点在于以“自由意志”的人生观为基础,培植国民“德智并重”的认知理念,并以此造成新人。张君劢的哲学体系,是民族振兴和造就新人的有效指针。尽管张君劢有多重身份,但最为根本的是“哲学家”,故而应将他作为一个学术的、时代的、本然的思想者进行研究,并且要把他置于国际儒学视阈下,而不是单单从国内儒学研究基点出发。鉴于张君劢遗著众多,且语言体系与句读多与现今不同,这就需要采用文献研究方法,特别要以训诂和刊校为主,并辅以对比方法,即在“世界概念”的哲学蕴含中发见张君劢哲学思想。对于张君劢哲学的研究,不能忽视其所处社会时代特征,进而要将其置于当时的历史环境和社会环境当中,对于他致力于民族觉醒与崛起的思想主张和践行方式给予肯定。对他在“中西互鉴”思维中表现出来的辩证思维、大格局胸怀等,给予重新认识与认可。总之,对于张君劢哲学体系的梳理与分析,要打破以往“碎片化”研究状态,从整体上把控张君劢的哲学思想,并以此来丰富新儒学领域的研究内容。
[Abstract]:Zhang Junmai (1887 - 1969), Motona Yoshimori, monarch, Jiangsu Baoshan (now Shanghai) were the thinkers with multiple faces in the modern Chinese history. It was the most important representative of the first modern Chinese Neo Confucianism in modern China. In the late 54 Movement, he initiated the famous "the war of science and Metaphysics", advocating "the resurrection of song learning"; he focused his later years on " The compilation and propaganda of the revival of Confucianism made outstanding contributions to the development of "New Confucianism" in China. As an important successor and creator of the Confucian thought in twentieth Century, he devoted his life to the revival of Chinese traditional Confucian culture and the mission of creating a new Chinese culture that fused the modern cultural spirit of the West. Since 1990s, few achievements have been made in the Chinese mainland about Zhang Junmai's thought; since 1990s, with the deepening of the reform and opening up and the strengthening of Chinese cultural confidence, the research results of the mainland's thoughts have emerged in succession, but mostly in the field of political law and ideological history, and the "Zhang Junmai philosophy" has not yet been formed. On the basis of cultural confidence, cultural self-renewal and cultural tolerance, it is necessary to systematically excavate and comb the remains of Zhang Junmai's philosophical thoughts in order to make this new Confucian philosophical system present to the world in a more complete manner. Zhang Junmai is a philosopher of "world concept", and not a philosopher of "world concept", but not a philosopher of "world concept". The philosopher of "the concept of College" is that he regards "philosophy" as "ambition", not "profession". Zhang Junmai's philosophy is the foundation and soul of the general system of his thought. The traditional scholars regard Zhang Junmai as the character "Wandering between the academic and the politics". As for Zhang Junmai's overall thought, the academic level of the Confucian philosophy is the Confucian philosophy. At the core, the political level of the national revival under the influence of Confucian philosophy is the main purpose. From the academic and political angles, the main body of Zhang Junmai's philosophy is Confucian philosophy. Zhang Junmai's study of Confucian philosophy is divided into two parts, one is the original pre Qin Confucian philosophy and the two is from Mid Tang and Han Yu to the late Qing Dynasty. The Confucian philosophy, which was about one thousand years old between the Guofan, called it "New Confucianism". Zhang Junmai defined "Neo Confucianism" as the result of the birth of Buddhism, that is, he believed that the introduction of Buddhism provided a new perspective and new ideological material for the study of Confucianism. Confucianism realized the new theory in the "Confucianism and Buddhism" argument. In his opinion, this "" Based on the cognition of Confucianism and the understanding of the first World War, Zhang Junmai advocated reexamining the relationship between "science" and "outlook on life", and thought that "science" could not determine the "outlook on life". Based on this, he believed that the national revival needs to take both "science" and "life" into consideration. The most important thing is not to imitate or copy the achievements of modern western civilization, but to set up the confidence of the nation and start from the inner self. By the way, Zhang Junmai advocates that "the country" or "national rejuvenation" should first solve the internal problems, that is, the question of "heart" or "recognition". Zhang Junmai believes that "the outlook on life" is "the article" While China's "standard culture" is "Confucian culture", the future of Chinese culture is the return and creation of the Confucian culture under the leadership of spiritual freedom, which is defined as the "revival of Confucianism" under the new environment. Zhang Junmai believes that "the revival of Confucianism" needs "free will" or "spiritual freedom", that is, "the revival of Confucianism", that is to say, "the revival of Confucianism" is the "revival of Confucianism". "The revival of Confucianism" lies in promoting people to examine the relationship between "heart" and "thing". Around "heart" and "thing", Zhang Junmai advocates "heart as the basis of the universe", advocates "intellectual doctrine", advocates knowledge "from the heart", advocates "from the universe to self introspection", and thus forms the "man" in his philosophical system. "Outlook on life", "cultural theory", "metaphysics", "knowledge theory", "moral theory", "cosmology". Generally speaking, this is a logical sequence in Zhang Junmai's philosophical study. As a philosopher with the meaning of "world concept", Zhang Junmai advocated "Confucianism", the fundamental purpose of which is to put "Confucianism" in the world. In the sense, to seek the complementation of things. Obviously, Zhang Junmai's "revival of Confucianism" has exceeded the local context of China. Zhang Junmai believes that the crisis of world culture brought about by the two world war requires the thinking way of Chinese Confucianism to provide a solution. In the new environment, Confucianism should absorb and draw on the achievements of Western civilization in order to make it possible. To some extent, Zhang Junmai's "Confucian revival" is, to a certain extent, "learning from the East and the west", not "in the middle of the west". The ultimate aim of Zhang Junmai's "revival of Confucianism" is to build up the Chinese people with confidence, self, spirit, and rational formula to promote the process of modernization in China. And this process is realized. The key point is to cultivate a new person with the concept of "free will" on the basis of the outlook on life, and to create a new person. Zhang Junmai's philosophical system is an effective pointer to the revitalization and creation of a new nation. Although Zhang Junmai has multiple identities, the most fundamental is "philosopher", so he should take him as an academic. In view of the large number of Zhang Junmai's remains and the difference between the language system and the sentence reading, it is necessary to adopt the literature research method, especially the exegesis and school, and to the comparison. In the philosophical implication of the "world concept", Zhang Junmai's philosophy has been found in the philosophical implication of the "world concept". The study of Zhang Junmai's philosophy can not ignore the characteristics of his social times, and then put it in the historical and social environment of the time, and affirm his commitment to the ideology and practice of the awakening and rise of the nation. In the thinking of "Chinese and Western mutual learning", the dialectical thinking, the big pattern, and so on, give a new understanding and recognition. In a word, to comb and analyze Zhang Junmai's philosophical system, we should break the previous research state of "fragmentation" and control Zhang Junmai's Philosophical Thought on the whole and enrich the research content in the field of new Confucianism.
【学位授予单位】：河北大学
【学位级别】：博士
【学位授予年份】：2017
【分类号】：B26
，
本文编号：2135342
[Abstract]:Zhang Junmai (1887 - 1969), Motona Yoshimori, monarch, Jiangsu Baoshan (now Shanghai) were the thinkers with multiple faces in the modern Chinese history. It was the most important representative of the first modern Chinese Neo Confucianism in modern China. In the late 54 Movement, he initiated the famous "the war of science and Metaphysics", advocating "the resurrection of song learning"; he focused his later years on " The compilation and propaganda of the revival of Confucianism made outstanding contributions to the development of "New Confucianism" in China. As an important successor and creator of the Confucian thought in twentieth Century, he devoted his life to the revival of Chinese traditional Confucian culture and the mission of creating a new Chinese culture that fused the modern cultural spirit of the West. Since 1990s, few achievements have been made in the Chinese mainland about Zhang Junmai's thought; since 1990s, with the deepening of the reform and opening up and the strengthening of Chinese cultural confidence, the research results of the mainland's thoughts have emerged in succession, but mostly in the field of political law and ideological history, and the "Zhang Junmai philosophy" has not yet been formed. On the basis of cultural confidence, cultural self-renewal and cultural tolerance, it is necessary to systematically excavate and comb the remains of Zhang Junmai's philosophical thoughts in order to make this new Confucian philosophical system present to the world in a more complete manner. Zhang Junmai is a philosopher of "world concept", and not a philosopher of "world concept", but not a philosopher of "world concept". The philosopher of "the concept of College" is that he regards "philosophy" as "ambition", not "profession". Zhang Junmai's philosophy is the foundation and soul of the general system of his thought. The traditional scholars regard Zhang Junmai as the character "Wandering between the academic and the politics". As for Zhang Junmai's overall thought, the academic level of the Confucian philosophy is the Confucian philosophy. At the core, the political level of the national revival under the influence of Confucian philosophy is the main purpose. From the academic and political angles, the main body of Zhang Junmai's philosophy is Confucian philosophy. Zhang Junmai's study of Confucian philosophy is divided into two parts, one is the original pre Qin Confucian philosophy and the two is from Mid Tang and Han Yu to the late Qing Dynasty. The Confucian philosophy, which was about one thousand years old between the Guofan, called it "New Confucianism". Zhang Junmai defined "Neo Confucianism" as the result of the birth of Buddhism, that is, he believed that the introduction of Buddhism provided a new perspective and new ideological material for the study of Confucianism. Confucianism realized the new theory in the "Confucianism and Buddhism" argument. In his opinion, this "" Based on the cognition of Confucianism and the understanding of the first World War, Zhang Junmai advocated reexamining the relationship between "science" and "outlook on life", and thought that "science" could not determine the "outlook on life". Based on this, he believed that the national revival needs to take both "science" and "life" into consideration. The most important thing is not to imitate or copy the achievements of modern western civilization, but to set up the confidence of the nation and start from the inner self. By the way, Zhang Junmai advocates that "the country" or "national rejuvenation" should first solve the internal problems, that is, the question of "heart" or "recognition". Zhang Junmai believes that "the outlook on life" is "the article" While China's "standard culture" is "Confucian culture", the future of Chinese culture is the return and creation of the Confucian culture under the leadership of spiritual freedom, which is defined as the "revival of Confucianism" under the new environment. Zhang Junmai believes that "the revival of Confucianism" needs "free will" or "spiritual freedom", that is, "the revival of Confucianism", that is to say, "the revival of Confucianism" is the "revival of Confucianism". "The revival of Confucianism" lies in promoting people to examine the relationship between "heart" and "thing". Around "heart" and "thing", Zhang Junmai advocates "heart as the basis of the universe", advocates "intellectual doctrine", advocates knowledge "from the heart", advocates "from the universe to self introspection", and thus forms the "man" in his philosophical system. "Outlook on life", "cultural theory", "metaphysics", "knowledge theory", "moral theory", "cosmology". Generally speaking, this is a logical sequence in Zhang Junmai's philosophical study. As a philosopher with the meaning of "world concept", Zhang Junmai advocated "Confucianism", the fundamental purpose of which is to put "Confucianism" in the world. In the sense, to seek the complementation of things. Obviously, Zhang Junmai's "revival of Confucianism" has exceeded the local context of China. Zhang Junmai believes that the crisis of world culture brought about by the two world war requires the thinking way of Chinese Confucianism to provide a solution. In the new environment, Confucianism should absorb and draw on the achievements of Western civilization in order to make it possible. To some extent, Zhang Junmai's "Confucian revival" is, to a certain extent, "learning from the East and the west", not "in the middle of the west". The ultimate aim of Zhang Junmai's "revival of Confucianism" is to build up the Chinese people with confidence, self, spirit, and rational formula to promote the process of modernization in China. And this process is realized. The key point is to cultivate a new person with the concept of "free will" on the basis of the outlook on life, and to create a new person. Zhang Junmai's philosophical system is an effective pointer to the revitalization and creation of a new nation. Although Zhang Junmai has multiple identities, the most fundamental is "philosopher", so he should take him as an academic. In view of the large number of Zhang Junmai's remains and the difference between the language system and the sentence reading, it is necessary to adopt the literature research method, especially the exegesis and school, and to the comparison. In the philosophical implication of the "world concept", Zhang Junmai's philosophy has been found in the philosophical implication of the "world concept". The study of Zhang Junmai's philosophy can not ignore the characteristics of his social times, and then put it in the historical and social environment of the time, and affirm his commitment to the ideology and practice of the awakening and rise of the nation. In the thinking of "Chinese and Western mutual learning", the dialectical thinking, the big pattern, and so on, give a new understanding and recognition. In a word, to comb and analyze Zhang Junmai's philosophical system, we should break the previous research state of "fragmentation" and control Zhang Junmai's Philosophical Thought on the whole and enrich the research content in the field of new Confucianism.
【学位授予单位】：河北大学
【学位级别】：博士
【学位授予年份】：2017
【分类号】：B26
，
本文编号：2135342
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