中国传统哲学的特质及现代转型

对于20世纪的中国哲学而言,由传统向现代的转型是其主题之一;然而,这种转型是以何种现状为基础,如何进行的?它反映了中国传统哲学怎样的走向,留下了哪些值得反思的问题?本文拟以中国传统哲学的特质为中心,对这些问题展开讨论。     

经典诠释与当代中国哲学

该著分为经解篇、观念篇、人物篇3部分,分别从中国传统著作中的经典诠释与释义、中国传统经典观念的分析、重要人物的学统影响等方面来展现作者的思考,重点讨论了仁义礼智信与中华文化的价值体系、20世纪儒学的三次转折、中国哲学研究的范式变化与前景、当代中国哲学的叙述脉络与融通取向等专题,既有从学理上对儒学经典的阐述和辨析,又有从西方诠释学角度出发结合当前时代发展所作的反思,试图在现代文化的语境中为儒学价值的当下叙述找到更为合适的方式,更对20世纪以来对儒学发展具有重大影响的学者的学术思想及人生道路进行考察,从个体角度对儒家思想发展的历史流变进行了补充说明.     

伦理道德的中国精神哲学范式与中国话语

中国精神哲学传统一以贯之演绎的是伦理与道德"相濡以沫"的文化正剧,而拒绝向"相忘江湖"的道德自由方向发展。伦理道德的精神哲学哲学形态的"中国范式"就是孔子的"克己复礼为仁"。如果进行话语转换,与黑格尔"伦理世界——教化世界——道德世界"的"西方范式"相比,"礼——克己——仁"的"中国范式"最重要的"中国风情"便是"克己"。"中国范式"在现代以文化坚守与问题共识两种方式呈现,一方面表现为对伦理型文化的坚守,以及"伦理上守望传统,道德上走向现代"的转型轨迹,另一方面是在关于分配不公和官员腐败两大问题诊断的高度共识中所表现的伦理忧患意识。伦理道德的精神哲学形态的中国话语,就是"伦——理——道——德——得"的精神哲学过程和精神哲学体系。     

中国传统哲学的生生相续——《生生的传统——20世纪中国传统哲学认知范式研究》读后北大核心CSSCI

中国传统哲学在20世纪与马克思主义哲学、西方哲学究竟存在怎样的关系? 20世纪中国学者是以怎样的方式解释中国传统哲学?其解释中国传统哲学的实践表现了怎样的意义、特点与问题?中国传统哲学在与外来哲学互动中如何保持自身的主体性?中国哲学未来究竟应呈现怎样的形态?……这些长期为学界所讨论而又所困扰的重大学术课题,李承贵教授新著《生生的传统--中国传统哲学认知范式研究》(中国社会科学出版社2018年版)所进行的探索性思考,或许有助于我们寻找答案。本人拜读之后,特提出如下几点感想与读者诸君分享。     

中国哲学的近现代转型——第三届“经史传统与中国哲学”学术研讨会综述

中国哲学学科及知识体系之建立,是在近现代西方学术思想的传入和冲击下,由中国传统的“经学”“子学”玄学“理学”等表现形态转型而来。对这一从中国传统思想系统到现代哲学学科转型过程的探讨,不但有助于深化经史传统与中国哲学关系的研究,也对当代中国哲学学科的发展有着重要的学术意义。2019年9月20日至22日,由中国社会科学院哲学研究所、中国哲学史学会和湖南大学岳麓书院共同主办的第三届“经史传统与中国哲学”学术研讨会在湖南大学岳麓书院召开。     

德国汉学界的中国哲学研究

中国哲学是德国汉学的内容之一,但在德国哲学界它却并不被承认."中国哲学"是否存在,自黑格尔以来一直就是争论的问题.汉学界在作肯定答复的同时,将重点放在了中国哲学自身的研究上.汉学界的中国哲学研究涉及哲学理论的各个方面,但主要是围绕儒学与现代化的问题展开,具体包括传统儒学、宋明理学和现代新儒学等多方面的内容.中德(西)之间的哲学交流和比较也是学者们广泛关注的热点.     

中国传统哲学的认知范式研究——探寻20世纪中国哲学复杂生成的一种视角

在20世纪中国哲学史上,存在所谓"中国传统哲学的认知范式"现象,其包括唯物主义认知范式、科学主义认知范式、人文主义认知范式、逻辑主义认知范式、自我主义认知范式五种。此五种认知范式的实践,不仅是凸显中国传统哲学内容、性质及其优缺点的过程,也是西方哲学与中国传统哲学"情感磨合"的过程,从而成为分析西方哲学如何参与中国哲学现代化过程、中国哲学怎样选择与吸收西方哲学、中国现代哲学应确立怎样的基本形态等问题的独特视角。     

儒家哲学的现代转型及其在21世纪的价值

面对各种挑战,儒家哲学的现代转型问题仍需要作切实的严肃的思考。儒学已不可能恢复其历史上的“独尊”地位,但它要恢复其活力,成为现代社会多元哲学中的“一元”,就必须完成其现代转型,成为一种现代的“合乎理性的完备性学说”．承担起“人类各种价值的总协调”这一哲学使命。新儒学需要与其他学说进行积极的对话和良性的互动,不仅在“正德”方面突出其价值,而且在“利用”(经济)、“厚生”(生活)、“致知”(科学)和“立制”(政治)等方面与其他学说逐渐达成“重叠的共识”。人类在21世纪将更加提升“交往理性”,更加重视“正德”．儒学在2l世纪将彰显其价值。     

百年康德哲学研究在中国

中国的康德哲学研究已历百年。其中,20世纪初到1949年是第一阶段。此阶段前期的维新派走的是学问加政治的路,后期的“海归派”则初步开展了真正意义上的学术研究,基本形成了康德哲学研究的认识论范式。1949年到1978年是第二阶段。由于苏联模式马克思主义哲学传统的影响,康德哲学研究主要表现为康德著述的翻译出版,该阶段末尾出现了重新评价康德哲学的学术取向。1978年至今是第三阶段,康德哲学研究进入新的时期,出版的康德译著和论著10倍于前,对于康德哲学的研究全方位展开,新的研究范式已经出现。康德哲学给中国人民带来了丰厚的精神财富。     

论王恩洋对冯友兰《新理学》的批判及其对现代中国哲学发展的意义

上一世纪40年代,王恩洋曾撰<新理学评论>一书,对冯友兰新理学的理气与真际、阴阳与天道、道德观与圣人观诸内容进行了系统的批判.二人的分歧既是佛学与儒学的分歧,也是宋明以来心学与理学的分歧的继续;既预示了中国现代哲学的心理合一的发展方向,也表明了道学和哲学在方法论和学术指向上的差异.冯友兰具有自觉的方法论意识,使道学或者广义地说儒学、传统哲学转型为以西方哲学为典范的现代哲学,王恩洋缺乏这种意识.但是,儒学转型后也失去了它的成圣指向,欲纳成圣于哲学之中,便不可避免地形成矛盾;成圣的儒学和思维的哲学各行其是,或许是未来中国哲学发展的一个可取的方向.     

How Is an Analytic Approach to Chinese Philosophy Possible? — An Observation from Perspective of Methodology

How to apply an analytic approach to Chinese philosophy has been a controversial issue in the field of the modern Chinese philosophy. The key to such an application is using an analytical approach. Various forms of analysis are used in modern philosophy. The term “analytic approach” refers to both conceptual and semantic analyses by which to analyze meaning and apply philosophical concepts, so as to interpret a different significance of these philosophical concepts. Beginning with the challenge of the analytic approach as applied to Chinese philosophy, it is necessary to address the line of holism and transcendental argument in terms of philosophical methodology. The former provides us with a framework of analysis of particular problems, while the latter helps us clarify the major difference between a philosophical argument and other arguments for knowledge. Chinese philosophy must greatly emphasize the importance of philosophical methodology, so as to reconstruct the framework of Chinese philosophy as it stands today.     

Revival and significance of political philosophy at present time

Taking a panoramic view on the history of modern philosophy, we can learn that political philosophy, a new arena for modern philosophy, has become an important field in philosophical studies since the later half of the 20th century. As far as the problem domain of political philosophy is concerned, political philosophy is only a special form of philosophy. The revival of political philosophy, however, indicates that philosophical inspection of political matters has regained legitimacy, and also means the restaging of philosophy as a knowledge type at modern times. In one sense, we can view the newly-revived political philosophy as typical modern philosophy, because its problem domain, its unique angle of looking into the life world and its ideal concern about the actual world make it one of the best ways in which we can reflect the existence of mankind in modern times. __________ Translated from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2005 (6) by Teng Jianhui     

易理诠释与哲学创造：以熊十力为例

创造性的诠释懦家经典特别是《周易》是熊十力建构其“新唯识论”的重要理路。这种与古代经学方法有别的经典诠释,部分地归因于20世纪的历史语境：后经学时代自由解经的空间、对动力式文化精神的哲学追求、近代以来的哲学变革;部分地则归因于熊十力本人将现代观念与传统智慧的创造性结合,并且由此实现了哲学的创造。但其经典诠释方式存在着相对主义与独断论的紧张,“譬喻”说则是为其经学诠释所做的方法论辩护。     

Studies in analytic philosophy in China

This essay explores the history of studies in analytical philosophy in China since the beginning of the last century, by dividing into three phases. It shows that, in these phases, analytic philosophy was always at a disadvantage in confronting serious challenges coming from both Chinese traditional philosophy and modern philosophical trends. The authors argue that Chinese philosophers have both done preliminary studies and offered their own analyses of various problems as well as some new applications of analytic philosophy especially in the latest period. Meanwhile, Chinese traditional philosophy was always trying to adjust its cultural mentality in the struggle with analytic philosophy, and accommodated in its own way the rationalistic spirit and scientific method represented in analytic philosophy.     

WRITING THE HISTORY OF HISTORIED THOUGHT

Abstract: In Historied Thought, Constructed World , Joseph Margolis identifies the philosophical themes that will dominate philosophical discussions in the twenty-first century, given the recognition of the historicity of philosophical thought in the twentieth century. In what follows I examine these themes, especially cognitive intransparency, and the arguments presented in favor of them, noting the extent to which they rest on a view of language that takes a written text, and not speech, as the paradigm of language. I suggest if one takes speech as a mutual embodied action in a shared space as a model for language, the theme of cognitive intransparency—and the problems it brings in its wake—does not loom so large for those of us working in the history of philosophy. I conclude by showing that if we adopt this suggestion in relation to early Greek philosophy, that is, the period in the history of historied thought in which philosophy itself emerges as a linguistic and intellectual activity, we can better understand how and why philosophy emerged as it did—in the form of dialogues by Plato.     

论柏格森对现代新儒学思潮的影响

20世纪20年代,柏格森哲学曾在中国思想界人为流行,此时也恰好是现代新儒学思潮开始萌芽和兴起的时候,梁漱溟和熊十力均受到了柏格森思想的深刻影响。梁漱溟试图融合佛教唯识学和柏格森生命哲学的观点,用以阐释和发挥儒家“生”之哲学的精义,以重建儒家的理想人格。熊十力则通过反省和比照柏格森哲学的生命观与自然观,提出了他对于生命本体的独特看法,从而创立“翕辟成变”的大化流行论和“默识证会”的直觉说。     

儒家伦理的现代转换是否可能

儒家伦理包括理念和行为两种形态,由此儒家伦理的现代转换就分化为儒家伦理思想的现代转换和以儒家伦理为基调而形成的中国传统伦理的现代转换。儒家伦理思想的转换不仅是必要的也是可能的。     

Chinese Philosophy in the New Era from the Perspective of the Theme of the 24th World Congress of Philosophy

“Learning to be Human” is the theme of the 24th World Congress of Philosophy, to be held in Beijing in 2018, and also an important topic in traditional Chinese Confucian philosophy. Different interpretations of this theme, however, directly determine how to understand the study of Chinese philosophy in the context of world philosophy today. Changes in contemporary philosophy urge us to reconsider philosophical research in today’s China. Reflecting on the status quo of research on Chinese philosophy and finding a method for solving certain existing difficulties will ultimately enhance the study of Chinese philosophy.     

Why Talk about Chinese Metaphysics?

Chinese philosophy in the twentieth century has often been related to some sort of cultural or other particularism or some sort of philosophical universalism. By and large, these still seem to be the terms along which academic debates are carried out. The tension is particularly manifest in notions such as “Chinese philosophy,” “Daoist cosmology,” “Neo-Confucian idealism,” or “Chinese metaphysics.” For some, “Chinese metaphysics” may be a blatant contradictio in adiecto, while others may find it a most ordinary topic to be discussed at the beginning of the twenty-first century. In this article, I set out to examine two major discourses in which talk about “metaphysics” is frequent and popular and to which talk of “Chinese metaphysics” may wish to contribute: the history of philosophy and analytic philosophy. My contention is that it is usually far from obvious what reasons are behind putting “Chinese metaphysics” on the academic agenda and to what precise purpose this is done. What my discussion seeks to highlight is the as yet often largely unarticulated dimension of the politics of comparative philosophy—of which talk about “Chinese metaphysics” may but need not be an example.