| 冯友兰的《新理学》与中国现代文化人对"西学东渐"的回应 |
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| 引用本文： | 周继旨.冯友兰的《新理学》与中国现代文化人对"西学东渐"的回应[J].南阳师范学院学报,2003,2(1):10-15. |
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| 作者姓名： | 周继旨 |
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| 作者单位： | 南京大学哲学系,江苏,南京,210093 |
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| 摘 要： | 中国自秦汉以来的封建大一统的政治结构的绵延在19世纪中叶遇到了危机,陷入内外交困的局面.西方列强的坚船利炮使"天朝大国"的威风丧尽,挟西方军事、政治优势而来的"西学东渐"则使以儒学为核心、正统、主流的传统文化价值观念从根本上受到了挑战.从此,摆在中国人面前的战略性的历史任务是一要在经济、政治上发奋图强以自立于世界民族之林,二要在思想文化上(特别是从形而上的高度上)回应西学,充实、改善、再建民族精神支柱.这两者都有关国家民族的前途命运,缺一不可.经过一百多年的努力,前一任务已初步实现,后一任务则仍须大力加强.对冯友兰先生的学术思想特别是他的<新理学>的哲学体系应当放到这个大的历史背景下给以公允的分析评价.从近代到现代,几代中国文化人对"西学"的回应是由浅入深的.从张之洞的中体西用说到梁漱溟的东西比较说,再到熊十力的体用说,直到<新理学>体系的形成方才达到一个比较完全意义上的、新的形而上的高度.因为它确实是融会中、西、古、今,既继承了中国古代传统又灌注了现代精神.从<新理学>的书名到所使用的理、气、道体、大全等范畴,令人一望而知是对宋明理学的"接着讲",但又用西方哲学特别是新实在论的逻辑分析方法加以阐释,把中西哲学的意蕴境界沟通互介并纳入具有自己特色的哲学体系之中,其理论上的探索精神与创新胆识是后人的一笔重要的思想财富.
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| 关 键 词： | 冯友兰 《新理学》 中国 现代文化 民族精神 体系特征 |
| 文章编号： | 1671-6132(2003)01-0010-06 |
| 修稿时间： | 2002年9月15日 |
Feng Youlan' s New Confucianism and China Modern Intellectuals' Response to " Western Learning Comes to the East Gradually" |
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| ZHOU Ji-zhi.Feng Youlan' s New Confucianism and China Modern Intellectuals' Response to " Western Learning Comes to the East Gradually"[J].Journal of Nanyang Teachers College,2003,2(1):10-15. |
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| Authors: | ZHOU Ji-zhi |
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| Abstract: | China feudal political structure of big unification since the Qin and Han Dynasty ran into the crisis in the middle period of the 19 th century and fell into the situation of having difficulties at home and abroad. Hard ship of western imperialist powers made China Empire completely discredited. With the western military political advantages follows "Western learning comes to the East" . Traditional culture value that is regarded Confucianism as the core and orthodox is challenged faundmentally. From them on the historical and strategic task in front of Chinese is : First, work energetically and pursue strongly in order to support ourselves in the world national woods; Second, respond western learning to substantiate and improve and rebuild national spiritual prop at ideology and culture (especiauy on the height of the metaphysics). None of the two can be dispensed with because this concerns our national future destiny. Through the efforts of more than 100 years, the former task has already been realized tentatively, the last must still be strengthened energetically. We should put Mr. Feng Youlan' s academic thought, especially his philosophy system of the new Confucianism to the vast historical background and give sound analytical appraisement. From modern to present, several generations of chinese intellectuals' response to western learning is from superficial to deep. From Zhang Zhidong' s theory of making the Chinese serve the west to Liang Shuming' s theory of comparison between the East and West to Xiong Shili' s Tiyong theory, it doesn' t come to the height of the metaphysics until the formation of the new Confucianism of idealist philosophy. China, west, ancient, today really inherit Chinese ancient tradition as well as pour into modern spirit. From title to its used category, it makes people clear at one sight to be "continue to say", but to explain it with the Western philosophy, especially with the new logic analytical method , to link up and absorb the connotation of Chinese and Western philosophy to the philosophical system with his own characteristic. Explorntion spirit in theory and innovation courage are the important thought treasure for the late generation. |
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| Keywords: | New Confucianism system charaeteristic national spiritual prap |
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