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当代新儒家的课题是如何完成哲学与文化的现代化,但同时不陷于西方现代化中所衍生的现代性的黑暗面。本文通过与批判理论之比较展示儒家对文化之批判性的一面。批判理论以客观知识为依据而对意识形态作出批判,使人能从自我幻骗与自加的压迫中解放出来,以克服现代性之黑暗面。哈贝马斯批判工具理性之僭越,以实践理性复归主位来完成现代化。后现代主者则以为现代化实只是理性对个体之压迫,因而反对理性之论述而寻求个体之解放。本文以为两者都对西方现代化的诊断只对了部分,实践理性是批判的根源,但实践理性也可以对个体产生压迫。文化之能持续不断依于文化理念之是否能合理地持续发展,此即文化理念之是否能达到反省的自我认可。儒家以仁心为历史文化之原动力,仁心促使文化理性地发展,同时也是文化发展之批判根源,具备理性的反省认可的要求。本文最后从儒学作为一批判理论考察五四文化运动之性质,指出这是中国文化寻求现代化的要求,但也是一自挖传统的文化运动,不能达到理性的反省的认可。当代新儒家之开新外王正是寻求以实践理性之仁心回归正位,发挥儒学传统之批判功能,以为中国建立超越西方现代化的世界文化。
The issue of contemporary Neo-Confucianism is how to complete the modernization of philosophy and culture, but at the same time it does not fall into the dark side of modernity derived from Western modernization. This article demonstrates the critical aspect of Confucianism through comparison with critical theory. Critical theory criticizes ideology on the basis of objective knowledge so that one can be freed from self-deception and self-repression to overcome the dark side of modernity. Habermas criticized the more overthrust of instrumentalism and completed the modernization through the rational return of the main theme. The postmodernist thought that modernization was just a rational oppression of individuals, and thus opposed the rational argument in the pursuit of individual liberation. This paper argues that both are only part of the diagnosis of the modernization of the West. Practical rationality is the root of criticism, but practical rationality can also exert pressure on individuals. The sustainable development of culture depends on the continuous development of cultural ideas, that is, whether cultural ideas can achieve the self-recognition of reflection. With benevolence as the driving force of history and culture, Confucianism promotes the rational development of culture and at the same time it is the root of criticism of cultural development and possesses the requirement of rational reflection and approval. In the end, this paper examines the nature of the May 4th Movement from Confucianism as a critical theory and points out that this is a requirement of Chinese culture for modernization. However, it is also an attempt to dig up the traditional cultural movement and fail to achieve rational introspection. The New King of the New Neo-Confucianism is seeking to return to the right position with the practical reason and give play to the critical function of Confucianism tradition in order to establish a world culture that surpasses Western modernization.