張君勱哲學(xué)研究
發(fā)布時(shí)間：2018-07-21 11:14
【摘要】：張君勱(1887—1969),本名嘉森,字君勱,江蘇寶山(今屬上海)人,是中國(guó)近現(xiàn)代史上具有多重面向的思想家,是中國(guó)近現(xiàn)代第一代新儒家極為重要的代表人物。五四運(yùn)動(dòng)后期,他發(fā)起著名的“科玄論戰(zhàn)”,倡導(dǎo)“宋學(xué)復(fù)活”;他晚年專注于“儒學(xué)復(fù)興”的撰著及宣傳,為中國(guó)“新儒學(xué)”發(fā)展做出了突出貢獻(xiàn)。作為20世紀(jì)儒家思想重要的繼承和創(chuàng)發(fā)人物,他一生都在致力于復(fù)興中國(guó)傳統(tǒng)儒家文化,并以創(chuàng)建融合西方近代文化精神的中國(guó)新文化為使命。但是,因其政治主張等原因,20世紀(jì)90年代之前,中國(guó)大陸關(guān)于張君勱思想的研究成果寥寥無(wú)幾;20世紀(jì)90年代至今,隨著改革開(kāi)放的深化和中國(guó)文化自信的加強(qiáng),大陸對(duì)其思想的研究成果陸續(xù)出現(xiàn),但大多集中在政治法律和思想史領(lǐng)域,而“張君勱哲學(xué)”尚未成為獨(dú)立的、系統(tǒng)的研究領(lǐng)域。站在文化自信、文化自新、文化寬容的基點(diǎn)上,有必要系統(tǒng)地挖掘并梳理張君勱有關(guān)哲學(xué)思想的遺著,以使這位新儒家的哲學(xué)體系能夠以較為完整的姿態(tài)呈現(xiàn)在世人面前。張君勱是“世界概念”的哲學(xué)家,而非“學(xué)院概念”的哲學(xué)家,即他將“哲學(xué)”作為“志業(yè)”,而非“職業(yè)”。張君勱的哲學(xué)思想是他思想總體系的基礎(chǔ)與靈魂。傳統(tǒng)學(xué)者將張君勱定性為“徘徊于學(xué)術(shù)與政治之間”的人物。就張君勱總體思想而言,其學(xué)術(shù)層面以儒家哲學(xué)體系為核心,其政治層面以儒家哲學(xué)影響下的民族復(fù)興為主旨。無(wú)論從學(xué)術(shù)的角度還是政治的角度而言,張君勱哲學(xué)的主體是儒家哲學(xué)。張君勱對(duì)儒家哲學(xué)的研究分為兩個(gè)部分,一是具有原創(chuàng)性的先秦儒家哲學(xué),二是從中唐韓愈到晚清曾國(guó)藩間大約一千年之久的儒家哲學(xué),張君勱將此稱為“新儒學(xué)”。張君勱將“新儒學(xué)”界定為佛教催生的結(jié)果,即他認(rèn)為佛教的傳入為儒學(xué)的研究提供了新的視角和新的思想材料,儒學(xué)在“儒佛”爭(zhēng)論中實(shí)現(xiàn)了自新。在他看來(lái),這個(gè)“自新”最為典型的代表就是“宋學(xué)”�；趯�(duì)儒學(xué)的認(rèn)知,加上對(duì)第一次世界大戰(zhàn)的體悟,張君勱主張重新審視“科學(xué)”與“人生觀”的關(guān)系,認(rèn)為“科學(xué)”不能決定“人生觀”�；诖�,他認(rèn)為民族的復(fù)興需要兼顧“科學(xué)”與“人生觀”,即最為主要的不是模仿或照搬西方近代的文明成果,而是要樹(shù)立民族的自信,從內(nèi)心自立開(kāi)始。由是,張君勱主張“立國(guó)”或“民族復(fù)興”首先應(yīng)該解決內(nèi)在問(wèn)題,即“心”的問(wèn)題或“認(rèn)知”的問(wèn)題。張君勱認(rèn)為“人生觀”是“文化”的樞紐,而中國(guó)的“本位文化”又是“儒家文化”,故而中國(guó)文化未來(lái)的走向是精神自由主導(dǎo)下的儒家文化的回歸與創(chuàng)發(fā),他將此界定為新環(huán)境下的“儒學(xué)復(fù)興”。張君勱認(rèn)為“儒學(xué)復(fù)興”需要“自由意志”或“精神自由”,即“儒學(xué)復(fù)興”在于促進(jìn)人們對(duì)“心”和“物”關(guān)系的審視,并依此而行為。圍繞著“心”和“物”,張君勱主張“心為宇宙之本”、主張“德智主義”、主張知識(shí)“由心而生”、主張“由宇宙到自己反省”,進(jìn)而形成了他哲學(xué)體系中的“人生觀”、“文化論”、“形上學(xué)”、“知識(shí)論”、“道德論”、“宇宙論”�；\統(tǒng)說(shuō),這是張君勱在哲學(xué)研究上的一個(gè)邏輯順序。作為一位具有“世界概念”意義的哲學(xué)家,張君勱之所以主張“復(fù)興儒學(xué)”,根本目的在于將“儒學(xué)”置于世界意義之下,以尋求東西的互補(bǔ)。顯然張君勱的“儒學(xué)復(fù)興”已經(jīng)超出了中國(guó)本土語(yǔ)境。張君勱認(rèn)為兩次世界大戰(zhàn)所帶來(lái)的世界文化的危機(jī),需要中國(guó)儒學(xué)為之提供解決的思維理路;在新環(huán)境中儒學(xué)也要吸收并借鑒西方文明成果,以使自身得到新的發(fā)展。由是,張君勱的“儒學(xué)復(fù)興”從一定程度上來(lái)講是“東西互鑒”,并非“中體西用”。張君勱“儒學(xué)復(fù)興”的終極目的在于讓中國(guó)人樹(shù)立自信、發(fā)現(xiàn)自我、振作精神,以理性的方式促進(jìn)中國(guó)現(xiàn)代化進(jìn)程。而這個(gè)進(jìn)程實(shí)現(xiàn)的關(guān)鍵點(diǎn)在于以“自由意志”的人生觀為基礎(chǔ),培植國(guó)民“德智并重”的認(rèn)知理念,并以此造成新人。張君勱的哲學(xué)體系,是民族振興和造就新人的有效指針。盡管張君勱有多重身份,但最為根本的是“哲學(xué)家”,故而應(yīng)將他作為一個(gè)學(xué)術(shù)的、時(shí)代的、本然的思想者進(jìn)行研究,并且要把他置于國(guó)際儒學(xué)視閾下,而不是單單從國(guó)內(nèi)儒學(xué)研究基點(diǎn)出發(fā)。鑒于張君勱遺著眾多,且語(yǔ)言體系與句讀多與現(xiàn)今不同,這就需要采用文獻(xiàn)研究方法,特別要以訓(xùn)詁和刊校為主,并輔以對(duì)比方法,即在“世界概念”的哲學(xué)蘊(yùn)含中發(fā)見(jiàn)張君勱哲學(xué)思想。對(duì)于張君勱哲學(xué)的研究,不能忽視其所處社會(huì)時(shí)代特征,進(jìn)而要將其置于當(dāng)時(shí)的歷史環(huán)境和社會(huì)環(huán)境當(dāng)中,對(duì)于他致力于民族覺(jué)醒與崛起的思想主張和踐行方式給予肯定。對(duì)他在“中西互鑒”思維中表現(xiàn)出來(lái)的辯證思維、大格局胸懷等,給予重新認(rèn)識(shí)與認(rèn)可�？傊�,對(duì)于張君勱哲學(xué)體系的梳理與分析,要打破以往“碎片化”研究狀態(tài),從整體上把控張君勱的哲學(xué)思想,并以此來(lái)豐富新儒學(xué)領(lǐng)域的研究?jī)?nèi)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.
【學(xué)位授予單位】：河北大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2017
【分類號(hào)】：B26
，
本文編號(hào)：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.
【學(xué)位授予單位】：河北大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2017
【分類號(hào)】：B26
，
本文編號(hào)：2135342
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