【作者】 李青；

【导师】 文碧方；

【作者基本信息】 武汉大学 ， 中国哲学， 2022， 博士

【副题名】以杜维明、成中英、刘述先为核心

【摘要】 在全球化的背景下,世界多元文明传统之间如何和平共存、交流互鉴成为人类所面临的重要问题。为了觅取和平共处之道,不同文明传统之间的平等对话是大势所趋。在第三代新儒家看来,真正的文明对话需要世界不同文明传统在一种整体观念的基础上寻取某种价值的统一,在此基础上才可能展开平等且富有意义的对话。儒学在保持自身主体性的前提下,应积极参与世界价值体系的建构,努力回应当前人类所面临的难题。为此,他们提出“精神人文主义”、“本体诠释学”、“理一分殊”等涉及文明对话的价值旨归与理论路径的主张,在推动儒学与不同文明的宗教传统、哲学传统展开平等对话的同时,实现儒家传统在全球化背景下的创造性转化。第三代新儒家是在批判地继承前辈思想的基础上提出文明对话主张的。第一代新儒家面对西学的冲击时,为了承续儒家传统的生命精神,他们主要是采用中西比较的方法来彰显儒学的特质。梁漱溟提出“文化三路向”说,认为中国文化因早熟而无民主和科学,熊十力提出“体用不二”论,主张从儒学传统中发掘民主和科学的内在根据。在此基础上,以牟宗三为代表的第二代新儒家以内圣心性之学为本,阐发出良知经由“自我坎陷”开出“新外王”的思想,谋划了以儒家道德本体涵摄民主与科学的融通路径。第三代新儒家不再视“仁心”为一切文化发展的根源,而是将儒学视为世界多元文明格局中的一元,努力推动儒学与不同文明传统展开平等对话。杜维明、成中英、刘述先所思考的核心问题是,作为文明对话的参与者,儒家思想可以向世界贡献什么样的资源?在对话的过程中,儒学如何能够发现自身盲点、取长补短,从而实现自身的创造性转化?在深刻反思西方文明“启蒙心态”所导致的人类中心主义与工具理性泛滥的基础上,杜维明以儒家的心性之学为基础,提出以“仁”为枢纽并涵括自我、社群、自然、天道的“精神人文主义”,试图通过不同层次的主体之间的对话,实现天地群己的和谐。在此架构下,杜维明的文明对话思想的脉络如下:其一,“为仁由己”,在仁道的基础上发掘内在主体的作用,即个体通过修身而达到身心和谐,实现自我主体性的建立。其二,“推己及人”,所有主体通过承认他者、尊重他者,以促成主体之间的平等对话。其三,不同文明传统在确立自身主体性的基础上,遵循“忠恕之道”,以相互尊重的心态寻求共识,由此展开平等且富有意义的对话,实现不同文明之间的和谐共存。在深入剖析“文明冲突论”的基础上,成中英认为不同文明传统在哲学层面的沟通可以通向一个更融通的思想体系与价值系统,这为化解不同文明传统的价值观念和信仰体系的冲突提供了前提条件。为此,他以《周易》“合和”思想和本体宇宙论为根基,借鉴西方诠释学传统,创造性地提出“本体诠释学”,整合中西文明传统中的本体与方法、价值与知识,实现双方在哲学层面上的融通互补。在此基础上,不同文明传统通过自我反省与自我超越,可以认识到彼此拥有共同的生命根源和共通的最终理想,由此展开文明之间的深度对话,从而消除权力意志和宰制意识,为化解文明冲突提供更为合理的解决方案。为了实现世界文明的多元互济,刘述先思考儒家传统在世界多元文明架构下的自我定位问题,并通过重新阐释“理一分殊”理念确立起文明对话的方法论原则:“理一”不为任何文明传统所独占,其目的是促成不同传统的精神感通,以凝聚最低限度的价值共识;“分殊”可视为“理一”在不同文明传统的具体表现,不同传统从自身中可理会一贯的道理。全球伦理的建构不应采取“取同略异”的方式,而应采取“理一分殊”的方法,即容许现实层面的差别而寻求精神层面的会通。在儒耶对话中,儒家传统重视内在超越而基督教传统重视外在超越,此为“分殊”;两大传统最终所寻求的是内在超越与外在超越的平衡,此即“理一”。依据“理一分殊”理念,儒耶两大传统在对话过程中可以实现两行兼顾。第三代新儒家有着深刻的方法论的自觉,积极将儒家传统的现代转化纳入到全球文明对话的潮流中,努力推动全球伦理的建构,从而拓展新儒学的发展空间,推进儒家思想在全球化背景下的创造性转化。在其看来,这能为解决当今人类的生存困境贡献儒家的智慧,也能使儒家在这一过程中获得世界性的话语地位。正是在这种心态下,第三代新儒家的文明对话思想难以避免地存在若干不足:其一,注重世界不同文明传统之间的相通之处,但对其相互冲突的方面则有所忽视;其二,强调儒家唯有通过文明对话才能保有生命力,但对于儒家在中华本土的发展不够重视;其三,关于文明对话的价值基础的论述,仍然难以避免将儒家从世界多元文明中的一元提升到中心的倾向等。总的来看,论文通过对第三代新儒家文明对话思想进行系统研究,深入揭示了杜维明、成中英、刘述先的文明对话思想的价值旨归与理论路径,并分析了他们在诠释视野与理论路径上的重大分野以及形成这种相异的深层原因,这为儒学在全球化进程中的自我更新与自我转型提供了新的视角,也为学界探求合理的文明对话模式与路径提供富有意义的借鉴。更多还原

【Abstract】 In the context of globalization,peaceful coexistence,exchanges and mutual learning among the world’s diverse civilizations have become important issues facing mankind.In order to find the way of peaceful coexistence,equal dialogue among different civilizations and traditions is the general trend.The third generation of New Confucianism believes that this requires the recognition of a minimum consensus of human values by different civilizations and traditions,and on this basis,equal and meaningful dialogue can be carried out.On the premise of maintaining its own subjectivity,Confucianism should actively participate in the construction of the world value system and strive to respond to the current difficulties faced by human beings.In order to achieve this goal,they put forward the propositions of“spiritual humanism”,“ontological hermeneutics”,“Li Yi Fen Shu”(理一分殊)and other propositions related to the values and theoretical paths of dialogue between civilizations.While promoting equal dialogue between Confucianism and the religious and philosophical traditions of different civilizations,it will also realize the creative transformation of Confucianism in the context of globalization.The third generation of Neo-Confucianism advocates dialogue among civilizations on the basis of critically inheriting the ideas of their predecessors.The first generation of Neo-Confucianist Liang Shu-Ming put forward the theory of“three directions of culture”,arguing that Chinese culture has no democracy and science because of its premature maturity.Xiong Shi-Li put forward the theory of“non-duplication of body and application”(体用不二),and advocated to discover the inherent basis of democracy and science from the Confucian tradition.On this basis,the second generation of Neo-Confucianism,represented by Mou Zong-San,takes the study of the inner sage mind as the foundation,expounds the idea that conscience can open up a“new outer king”(新外王)through“self-repression”(良知自我坎陷),and plans the integration path of Confucian moral ontology absorbing democracy and science.The third generation of New Confucianism no longer regards“benevolence”as the root of all cultural development,but regards Confucianism as a one participant in the world’s multi-civilization pattern,and strives to promote equal dialogue between Confucianism and different civilizations.The core question Du Weiming,Cheng Zhongying and Liu Shuxian ponder is what resources can Confucianism contribute to the world as a participant in the dialogue of civilizations?In the process of dialogue,how can Confucianism discover its own blind spots,learn from each other’s strengths and achieve its own creative transformation?On the basis of profound reflection on the anthropocentrism and the proliferation of instrumental rationality caused by the“enlightenment mentality”of Western civilization,Du Wei-Ming,based on the mind-nature philosophy(心性之学),proposed“spiritual humanism”which“Ren”(仁)is the pivot and includes self,community,nature,and Dao,trying to achieve the harmony between heaven and earth through dialogue between subjects of different levels.Under this framework,the context of Du Wei-Ming’s thought on dialogue between civilizations is as follows:First,“Being Benevolent by Oneself”(为仁由己)explores the role of the inner subject on the basis of benevolence,that is,the individual achieves physical and mental harmony through self-cultivation,and realizes the establishment of self-subjectivity.The second is to“Treat Other People As You Would Yourself”(推己及人).All subjects promote equal dialogue between subjects by acknowledging and respecting others.Thirdly,on the basis of establishing their own subjectivity,different civilizations and traditions follow the“Principle of Benevolence and Loyalty”(忠恕之道)seek consensus with a mentality of mutual respect,and thus conduct equal and meaningful dialogues to achieve harmonious coexistence among different civilizations.On the basis of in-depth analysis of the“Clash of Civilizations Theory”,Cheng Chung-Ying believes that the communication of different civilization traditions at the philosophical level can lead to a more integrated ideological system and value system,which provides a prerequisite for resolving the conflict of values between different civilization traditions.To this end,he based on the“He he”(合和)thought and ontology cosmology of the Book of Changes(《周易》),and borrowed from the tradition of Western hermeneutics,he creatively proposed“Ontology Hermeneutics”(本体诠释学),which integrates the ontology and methods,values and knowledge in the traditions of Chinese and Western civilizations to achieve the two sides complement each other at the philosophical level.On this basis,through self-reflection and self-transcendence,different civilizations and traditions can realize that each other has a common source of life and a common ultimate ideal,and thus conduct in-depth dialogue between civilizations,thereby eliminating the will to power and the sense of domination,providing a more reasonable solution to resolve the clash of civilizations.In order to realize the pluralism and mutual assistance of world civilizations,Liu Shu-Xian thought about the self-positioning of Confucianism under the framework of pluralistic civilizations in the world,and established the methodological principles of dialogue between civilizations by reinterpreting the concept of“Li Yi Fen Shu”(理一分殊):“Li Yi”(理一)is not monopolized by any civilization and tradition,and its purpose is to promote the spiritual connection of different traditions,so as to condense the minimum value consensus;Different traditions can understand the consistent truth from themselves.“Fen Shu”(分殊)can be regarded as the concrete manifestation of“Li Yi”in different civilization traditions,and different traditions can understand the consistent truth from their own.The construction of global ethics should not adopt the method of“similarities while ignoring differences”,but should adopt the method of“Li Yi Fen Shu”,that is,to seek spiritual communion while allowing for practical difference.In the dialogue between Confucianism and Christianity,the Confucian tradition attaches importance to inner transcendence while the Christian tradition attaches importance to outer transcendence,this is“Fen Shu”(分殊);what the two traditions ultimately seek is the balance between inner transcendence and outer transcendence,which is“Li Yi”(理一).According to the concept of“Li Yi Fen Shu”,the two traditions of Confucianism and Christianity can Take care of both sides in the process of dialogue.The third generation of New Confucianism has a profound methodological awareness,actively incorporating the modern transformation of Confucian tradition into the trend of global civilization dialogue,and striving to promote the construction of global ethics and the dialogue between Confucianism and Christianity,thereby expanding the development space of New Confucianism and promoting Confucianism Creative transformation in the context of globalization.This can contribute Confucian wisdom to solving the current human existence predicament,and also enable Confucianism to gain a global discourse status in this process.It is in this state of mind that the third generation of Neo-Confucian civilization dialogue ideology inevitably has several shortcomings: First,it pays attention to the similarities between different civilizations in the world,but ignores their conflicting aspects;Second,it emphasizes that Confucianism can only maintain its vitality through dialogue between civilizations,but it does not pay enough attention to the development of Confucianism in Chinese mainland;Third,the discussion on the value basis of dialogue among civilizations is still difficult to avoid the tendency to elevate Confucianism from the monism to the center among the world’s multi-civilizations.On the whole,through the systematic study of the third-generation Neo-Confucian civilization dialogue thought,the paper deeply reveals the value and theoretical path of Du Wei-Ming,Cheng Chung-Ying,and Liu Shu-Xian’s civilization dialogue thoughts,and analyze their major differences in interpretation vision and theoretical paths and the deep reasons for the difference.This provides a new perspective for the self-renewal and self-transformation of Confucianism in the process of globalization,and also provides a meaningful reference for the academic community to explore a reasonable mode and path of civilized dialogue.更多还原