本文選題：殷海光　切入點(diǎn)：文化觀　出處：《湖南大學(xué)》2011年博士論文

【摘要】：在中國(guó)近代社會(huì)轉(zhuǎn)型過程中,對(duì)于文化的爭(zhēng)論一直是知識(shí)分子關(guān)注的焦點(diǎn)所在。在五四時(shí)期,反對(duì)傳統(tǒng)文化,全盤西化成為當(dāng)時(shí)自由主義者的鮮明旗幟。然而,伴隨著自由主義在中國(guó)遭遇挫折,自由主義者終于逐漸認(rèn)識(shí)到中國(guó)文化的創(chuàng)新必須突破傳統(tǒng)與現(xiàn)代、中國(guó)與西方的二元對(duì)立思維模式,而尋找一條融合與共生的發(fā)展道路。在這條道路的探索過程中,殷海光的一生對(duì)于傳統(tǒng)文化的態(tài)度及其立場(chǎng)的轉(zhuǎn)變,極具典型性。作為“五四之子”(或曰：“五四后期人物”),殷先生以繼承五四新文化為志業(yè),高舉“民主”與“科學(xué)”的旗幟,探索自由主義思想在中國(guó)社會(huì)的生存與發(fā)展之路。 殷海光早年對(duì)于傳統(tǒng)文化的反叛傾向,根源于其獨(dú)特的個(gè)性以及早期家庭乃至教育背景的影響。同時(shí),中國(guó)近代以來長(zhǎng)期的落后面貌以及當(dāng)時(shí)內(nèi)憂外患的特殊國(guó)情,進(jìn)一步刺激了他對(duì)傳統(tǒng)文化的厭惡。在繼承胡適以來的中國(guó)自由主義對(duì)文化的反傳統(tǒng)立場(chǎng)之外,殷海光通過邏輯經(jīng)驗(yàn)論獲得了方法論武器,使得對(duì)傳統(tǒng)文化的批判看似獲得了“理性的外殼”。故而,殷海光對(duì)傳統(tǒng)文化的態(tài)度之中存在著“情感”與“理性”的張力。事實(shí)上,盡管殷海光能夠通過邏輯經(jīng)驗(yàn)論對(duì)傳統(tǒng)文化的批評(píng)理論建構(gòu)得非常精致,由于秉持對(duì)傳統(tǒng)文化的排斥心理,必然導(dǎo)致其對(duì)傳統(tǒng)文化陷入一種簡(jiǎn)單化、片面化的認(rèn)知誤區(qū)。 然而,殷海光文化觀轉(zhuǎn)變的意義遠(yuǎn)遠(yuǎn)超過他本人對(duì)待傳統(tǒng)文化有限認(rèn)知的意義。這一方面體現(xiàn)了一個(gè)自由主義知識(shí)分子對(duì)于真理的執(zhí)著追求,另一方面表明中國(guó)自由主義在發(fā)展過程中逐漸認(rèn)識(shí)到,一種文化如果要在新的環(huán)境之下獲得生長(zhǎng)與發(fā)展,必須謀求與本土文化尋找理論的接榫點(diǎn)。在思想的求索之途上,殷海光逐漸從評(píng)介西方自由主義思想轉(zhuǎn)向?qū)ψ杂芍髁x如何中國(guó)化進(jìn)行學(xué)理上的探究；從批判傳統(tǒng)文化的弊端轉(zhuǎn)向反思其合理價(jià)值,搭建自由主義與傳統(tǒng)文化進(jìn)行溝通和對(duì)話的平臺(tái)。 研究殷海光晚年文化觀轉(zhuǎn)進(jìn)有兩本著作值得注意,一本書是殷海光生平唯一一本討論文化問題的專著——《中國(guó)文化的展望》：另一本則是由殷海光的學(xué)生陳鼓應(yīng)編撰的《春蠶吐絲——殷海光最后的話語(yǔ)》。前者比較系統(tǒng)地呈現(xiàn)了殷海光對(duì)待傳統(tǒng)文化的基本立場(chǎng)與態(tài)度,勾勒了中國(guó)文化未來的發(fā)展方向。該書并非從文化學(xué)角度出發(fā)的研究型著作,更像是中國(guó)自由主義的“文化宣言”。后者則完整地呈現(xiàn)了殷海光文化觀之所以出現(xiàn)轉(zhuǎn)進(jìn)的心路歷程,并且還保存了殷海光晚年對(duì)于文化問題的一些成熟的見解。當(dāng)然,殷海光文化觀的研究文本并不僅僅局限于這二者,他在各個(gè)時(shí)期所發(fā)表的社論、隨筆等文章,為本課題的研究提供了豐富而翔實(shí)的資料。 應(yīng)該說,殷海光對(duì)中國(guó)文化問題的探究是中國(guó)自由主義發(fā)展譜系中承前啟后的一個(gè)重要環(huán)節(jié)。殷海光超越了胡適等五四知識(shí)分子對(duì)傳統(tǒng)文化采取的“一元論”的思想模式。在他之后,其后學(xué)如林毓生、張灝、韋政通等自由主義知識(shí)分子繼續(xù)殷氏未竟的事業(yè),對(duì)如何實(shí)現(xiàn)傳統(tǒng)文化的現(xiàn)代轉(zhuǎn)型提出了各式各樣的理論設(shè)計(jì)。他們對(duì)傳統(tǒng)文化的肯定與認(rèn)同,比殷海光更向前推進(jìn)了一步。與以新儒家為代表的保守主義文化立場(chǎng)相比較,自由主義與新儒家兩者的文化思潮呈現(xiàn)出從早期對(duì)壘,逐步走向后期融合的發(fā)展態(tài)勢(shì)。以殷海光為代表的中國(guó)自由主義者文化觀的轉(zhuǎn)變,象征著“五四”思維模式的趨漸結(jié)束,預(yù)示著圍繞中西文化論爭(zhēng)的古、今、中、外的認(rèn)知模式的終結(jié),突破了早期西化派將現(xiàn)代化等同于西方化的歷史局限,昭示了中國(guó)自由主義者以平等而客觀的理性態(tài)度看待傳統(tǒng)文化的前景。 透過對(duì)殷海光的文化觀及其演變的觀察思考,可以發(fā)現(xiàn)傳統(tǒng)文化的現(xiàn)代轉(zhuǎn)型并非傳統(tǒng)與現(xiàn)代、東方與西方文化的簡(jiǎn)單嫁接問題,而是如何立足中國(guó)社會(huì)的特殊國(guó)情,在尋找傳統(tǒng)文化與現(xiàn)代文化、東方文化與西方文化相生相長(zhǎng)的接榫點(diǎn)。于此,一方面可以擺脫傳統(tǒng)文化中不適應(yīng)現(xiàn)代社會(huì)的一面,另一方面則可以克服西方文化所伴隨的現(xiàn)代性危機(jī)問題。故而,在理性地反思傳統(tǒng)文化的同時(shí),如何實(shí)現(xiàn)中國(guó)傳統(tǒng)文化的“創(chuàng)造性轉(zhuǎn)化”,不僅僅是關(guān)系中國(guó)文化未來的發(fā)展前途問題,也是自由主義文化能夠在中國(guó)的文化與思想土壤中生根發(fā)芽必須面對(duì)的理論課題。
[Abstract]:In the process of China transformation of modern society, the culture has been the focus of attention of the intellectuals debate lies. In the 54 period, against the traditional culture, westernization has become a distinctive flag was liberal. However, with liberal setbacks in China, liberals finally come to realize Chinese culture must break through innovation the traditional and modern two dualistic thinking mode and Western China, while looking for a fusion and symbiosis development. In the process of exploration of this road, the life of Yin Haiguang shift in attitude and position of traditional culture, is very typical. As the "54 child" (read: "late 54 figure"), Mr. Yin to inherit 54 new cultural background, hold high the banner of "democracy" and "science" banner, explore liberalism in Chinese social survival and development road.
Yin Haiguang early in the traditional culture of rebellious tendency, rooted in its unique individuality and the effect of early family and educational background. At the same time, Chinese since modern long-term backwardness and special conditions at the time of further stimulating domestic trouble and foreign invasion, his distaste for traditional culture. In succession since Hu Shi China liberal anti tradition standpoint of culture besides, Yin Haiguang through the logical empiricism methodology obtained weapons, makes criticism of traditional culture seemingly won the "rational housing". Therefore, the existence of "emotion" and "reason" the tension Yin Haiguang attitude to the traditional culture of. In fact, although Yin Haiguang through the logical empiricism of traditional culture criticism theory very delicate, due to uphold the exclusion of the traditional culture, will inevitably lead to the traditional culture into a simple, one-sided Cognitive misunderstandings.
However, the significance of the transformation of Yin Haiguang's cultural view is far more than his treatment of the traditional culture of limited cognitive significance. On the one hand reflects a liberal intellectual pursuit for truth, on the other hand that Chinese liberalism to gradually realize in the development process, a kind of culture if you want to obtain the growth and development under the new for the environment, seeking theoretical contact points and the local culture. In the ideological pursuit must be on the way, Yin Haiguang gradually shifted from a Western liberal thought of liberalism to China of the studying theory; from the drawbacks of the traditional culture to reflect the reasonable value of communication and dialogue between liberalism and traditional building the culture of the platform.
Yin Haiguang's view of culture turn into a two book note, a Book of Yin Haiguang's life is only a discussion of cultural issues -- < > China monograph outlook of culture: the other book by Yin Haiguang's student Chen Guying compiled "silk Yin Haiguang's last words. The former systematically presents the basic the position of Yin Haiguang towards the traditional culture and attitude, outlines the future direction of development of the China culture. The book is not from the cultural perspective of the research work, is more like China liberalism" cultural declaration ". The latter fully presents the cultural view of Yin Haiguang is turned into the journey, and also save Yin Haiguang for some late mature insight into cultural issues. Of course, study the text of Yin Haiguang's cultural theory is not confined to the two, he delivered in each period Editorials, essays and other articles provide rich and detailed information for the study of this subject.
It should be said that Yin Haiguang to explore the China cultural issues is an important link between the development of liberalism Chinese lineage. Yin Haiguang surpassed Hu Shi as the 54 intellectuals take on the traditional culture of "monism" thinking mode. After him, the school such as Lin Yu, Zhang Hao, Wei Zhengtong liberal intellectuals to Yin etc. What's the cause, puts forward the theoretical design of every kind of how to realize the modern transformation of traditional culture to the traditional culture. They agree with Yin Haiguang, more than a step forward. Compared with the new Confucian cultural conservatism position, both liberalism and Neo Confucian culture emerged from the early and late fusion development trend gradually. With Yin Haiguang as the representative of the China liberal culture concept, a symbol of the "54" mode of thinking The getting over, indicates that the ancient Chinese and Western culture debate around, today, in the end the cognitive model, breaking the early Westernization faction will equal to the west of the modern historical limitations, that Chinese liberals with equal and rational attitude and objective view of traditional culture in the future.
Through the observation and thinking of Yin Haiguang's view of culture and its evolution, can be found in the modern transformation of traditional and modern traditional culture is not the simple problem of grafting of eastern and Western cultures, but based on the special situation of Chinese society, looking for the traditional culture and modern culture, Oriental culture and Western culture xiangshengxiangchang contact points. In this. One can get rid of the traditional culture to a modern society, on the other hand can overcome the crisis of modernity problem with western culture. Therefore, the rational reflection of traditional culture and traditional culture, how to realize the Chinese "creative transformation", not only is the future development of the relationship between culture China future problems, but also liberal culture and ideological culture can take root in the soil in the Chinese theory subject must face.

【學(xué)位授予單位】：湖南大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2011
【分類號(hào)】：B26;K26

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