论文部分内容阅读
本文认为，产生于本世纪２０年代的新儒学不仅是一种学术理性，而且还代表和体现着某种文化情结，因而至今仍然成为中国学术发展的潜流和支流。对于传统的“同情”、“敬意”的“理解”，“返本开新”的解决古今文化冲突的思路，“内圣开出新外王”的回应西方文化挑战的对策，构成“新儒学理性”的基本内容。“新儒学理性”内在的理论误区和困境决定了它不能完成民族文化精神现代建构的历史使命。中西冲突中的民族本位，古今冲突中的传统本位，民族危机中的文化本位，文化危机中的道德本位，构成“新儒学情结”的基本特色。这种情结在当代中国依然以潜在的形式发挥着作用。新儒学的思考和努力是严肃的，因而必有其一定的生命力；它所提出的思路包含着合理的内核，这些内核在与马克思主义的交流和交锋中也应当被继承和接受。新儒学的理论体系是精致的，但由于它所固有的内在缺陷，特别是由于它与现实的社会运动相脱离，因而只能是一朵“不结果实的花”
This article argues that the neo-Confucianism, which originated in the 1920s, is not only an academic rationality, but also represents and embodies a certain kind of cultural complex and thus still remains the undercurrent and tributary of China’s academic development. For the traditional “sympathy”, “respect” “understanding”, “return to the new” solution to ancient and modern cultural conflict ideas, “Nei Sheng opened a new king of foreign” response to Western culture challenges countermeasures, constitute “Neo-Confucianism rationality ”The basic content. The theoretical misunderstandings and dilemmas inherent in Neo-Confucianism’s rationality determine that it can not accomplish the historical mission of modernizing the national cultural spirit. The ethnic standard in the conflict between China and the West, the traditional standard in the conflict between ancient and modern times, the cultural standard in the national crisis and the moral standard in the cultural crisis constitute the basic characteristics of “Neo-Confucianism Complex”. This complex still plays a latent role in contemporary China. The thinking and efforts of Neo-Confucianism are serious and must have certain vitality. The ideas proposed by it contain reasonable inner cores that should also be inherited and accepted in the exchange and confrontation with Marxism. The theoretical system of Neo-Confucianism is exquisite, but due to its intrinsic flaws, in particular its disengagement from the real social movements, it can only be a “fruitless flower”