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牟宗三先生以理论系统之建构为标准,将儒学区分为先秦儒学、宋明新儒学以及当代的新儒学。当代新儒家则以三统之建构为主,此即道统、政统及学统,尤其是开出知性主体及民主建国更为重心所在。当牟先生过世之后,新儒学已迈入后儒学的时代。后儒学重点并不在对儒学本身系统的重构,而是以儒学的角度响应时代的问题以充分展现儒学的实践性与实用性。拜科学技术进步之赐,人类文明已有异质性、跳跃性发展。新时代的文明已不再只是量的差别而在根本性质上便已不同。此中,全球化趋势及其衍生的问题将是后儒学所必须面对的核心问题所在。无论是环境生态、文化冲突、贸易平衡以至于国际关系,无一不是在全球化的场景中展开。因此,后儒学首先便要以全球化趋势及其问题为核心,由是而逐步建构一相应的理论系统,完整掌握21世纪的发展,同时也在这样的发展中恢复儒学的实践力与时代性。此中,我们遭遇到的主要问题,便是跨领域整合的能力如何建立。儒学研究者往往限在人文学科,尤其文史哲的领域,如何能有效使儒学亦进入其它社会及自然科学而产生整合效果,应当是后儒学的主要挑战。
Mou Zongsan to the construction of the theoretical system as the standard, Confucianism is divided into Pre-Qin Confucianism, Neo-Confucianism and the Ming and Song Dynasties Neo-Confucianism. Contemporary Neo-Confucianism is dominated by the construction of the three systems, that is, Taoism, politics and learning system, especially to open the intellectual subject and democratic founding more focused. After Mou’s death, Neo-Confucianism entered the era of Confucianism. The post-Confucianism focus is not on the reconstruction of the system of Confucianism itself, but on the Confucian perspective in response to the problems of the times to fully demonstrate the practicality and practicality of Confucianism. Thanks to the progress of science and technology, human civilization has become heterogeneous and has been growing by leaps and bounds. The civilization of the new era is no longer just the difference in quantity but fundamentally different. Among these, the globalization trend and its derivative problems will be the core issue that Confucianism must face. Whether it is environmental ecology, cultural conflicts, trade balance and even international relations, it is all in the context of globalization. Therefore, post-Confucianism first needs to take the trend of globalization and its problems as the core. Therefore, it is necessary to gradually construct a corresponding theoretical system and fully grasp the development in the 21st century. At the same time, it also restores the practical power and the age of Confucianism in such a development . Here, the main problem we have encountered is how to build cross-sector integration capabilities. Confucianism researchers are often confined to the humanities, especially in the field of literature, history and philosophy. How to effectively integrate Confucianism into other social and natural sciences should be the main challenge of Confucianism.