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后新儒学对当代新儒学的转承,在问题向度上,由中西之辨转向古今之辨;在价值标准上,由单以西方价值观为标准转向客观普世标准。以此为起点,后新儒学归本传统儒学,面向时代问题,发演出一套实践的“如在学”。当代新儒学的道德主体形而上学,仍处在西方形而上学的整体框架内;而如在学则处在与西方传统形而上学的存在学(本体论)、神学的对话中,并试图解决实存哲学未能解决的西方现代性问题。如在学的理论架构,以存有学和诠释学展开,存有学分为生活世界和存有三态论。生活世界是后新儒学的生活儒学和政治儒学的理论根基,存有三态论连接存有学与诠释学。处在古今中西的交汇处,后新儒学逐渐形成一套独立的范式与样态。
The post-Neo-Confucianism’s transfer of contemporary Neo-Confucianism turned from the differentiation of the West and the West to that of the ancient and the modern in the question-oriented degree. From the point of view of the Western values, the post-Neo-Confucianism turned to the objective and universal standard. As a starting point, post-Neo-Confucianism belongs to traditional Confucianism and faces the questions of the times. The moral subject metaphysics of contemporary Neo-Confucianism is still within the overall framework of Western metaphysics. However, as the study is still in the process of being opposed to the existentialism (ontology) and theology in Western traditional metaphysics and trying to solve the existential philosophy Western modernity issues. As in the theoretical framework of the school, with the study of existence and hermeneutics, there are credits for the living world and there is a three-state theory. The world of life is the theoretical foundations of the post-Neo-Confucian life of Confucianism and political Confucianism, and the existence of a tri-state state of connected existentialism and hermeneutics. At the junction of ancient and modern China and the West, post-Neo-Confucianism gradually formed a set of independent paradigms and patterns.