目前,我们对于中国传统哲学自身的特性以及治中国哲学史的范式和方法,仍处在摸索之中。我们应当有一种自觉的自识,即努力发掘中华民族原创性的智慧与古已有之的治学方法,同时借鉴国外的治学方法,加以创造性转化,目的则是创造性地发展中国的哲学史研究。我所主张的方法论是一种“谦虚”的方法论。所谓“谦虚”是一种“同情的”、“客观的”理解,是“以继承为前提的创新”和“弱势或软性的诠释”。徐洪兴主张研究中国哲学首先是取法要正,即对中国哲学正视和正说,从正面来研究我们先人的思想,而不是带上各种各样的“眼镜”。潘德荣提出中国哲学史研究中的“经典诠释学”方法,这是对理论的出发点及其整个发展历程的反思,这一反思是在一个新的、更为广阔的视野中进行的,因而包含着某一理论原本所不具有的新因素。陈少明提倡中国哲学史著述中的反思性方式,即在叙述古代哲人的思想成果的同时,把哲学思考的方式也带给读者。上述观点是这组专题讨论的主要内容,作为一种抛砖引玉的初衷,希望关于中国哲学史研究范式和方法的讨论,能够像陈少明所言,当有人以西方哲学为范本在知识形态上批评中国哲学不够哲学时,有志于当代中国哲学事业的同道对此应当有自觉的反省,即通过我们的积极探索,使中国哲学史的著述不再仅仅是一个展示古代思想遗产的成果,更应是全力推动现代哲学发展的思想力量。 At present, we are still groping for the nature of Chinese traditional philosophy and the paradigm and method for governing the history of Chinese philosophy. We should have a conscious self-awareness that we should work hard to explore the original wisdom of the Chinese nation and the ancient methods we have learned, and at the same time draw on the methods of overseas scholarship for creative transformation. The purpose is to creatively develop the study of the history of philosophy in China. The methodology I advocate is a “modest” methodology. The so-called “modesty ” is a “sympathy ”, “objective ” understanding is “innovation based on inheritance ” and “weak or soft interpretation ”. Xu Hongxing advocated the study of Chinese philosophy first and foremost, that is, it should study Chinese ancestral ideas from the front, instead of carrying all kinds of “glasses”. Pan Derong put forward the method of “classical hermeneutics” in the study of the history of Chinese philosophy. This is a reflection of the starting point of the theory and its entire development process. This reflection is carried out in a new and broader perspective and thus Contains a new theory that the original does not have. Chen Shaoming advocated the reflective way in the writings of Chinese philosophy, that is, while narrating the ideological achievements of ancient philosophers, he also brought the way of philosophical thinking to readers. The above point of view is the main content of this group of thematic discussions. As a kind of introductory attempt, I hope the discussion on the research paradigms and methods of the history of Chinese philosophy can be like Chen Shaoming’s. When someone uses the Western philosophy as a template to criticize Chinese philosophy in the form of knowledge When philosophy is not enough, the comrades interested in the cause of contemporary Chinese philosophy should consciously reflect on this. That is, through our active exploration, the writings of the history of Chinese philosophy are no longer merely the result of displaying the legacy of the ancient ideology, but should be fully promoted The power of thought in the development of modern philosophy.