中国传统文化的基本形态及其现代转向
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摘要
中国传统文化前期的基本形态是儒法合流、兼有黄老,这样一种文化结构解决了人们"今生"的问题,却未能解决"来生"的问题,她作为一种精神背靠是有缺陷的,为宗教文化传入中国留下了可能。佛教传入中国以后,中国文化演变为儒、释、道合流的文化,构成了中国传统文化后期的基本结构。然而,这种结构在近现代中西文明相遇以后,遭遇了西方文化的强势压力,由此开启了中国人向西方学习的进程。在近代,中国人向西方学习经历了技术、制度、文化三个阶段,新文化运动从文化上向西方学习,为中国的现代化确立了两大基本任务:科学与民主。新文化运动为马克思主义在中国的传播奠定了基础,而马克思主义中国化的过程,就是科学与民主内化于中国人思想血液的过程。
The basic form of Chinese traditional culture in the early stage had been the integration of Confucianism,Legalism and Huang-Lao Taoism. This cultural structure solved the problem of"this life",but failed to solve the problem of"next life",which is defective as a kind of spiritual back and leaves possibility for the introduction of religious culture. After the? Buddhism was spread to China,Chinese traditional culture evolved into the fusion of Confucianism,Buddhism and Taoism,which constituted the basic structure of the late Chinese traditional culture. However,after the meeting of Chinese culture and Western culture in modern times,Chinese traditional culture suffered a strong pressure of Western culture,which opened the process that Chinese people learned from the West. In modern times,China has experienced stages of technology,institution and culture in the course of learning from the West. New Culture Movement learned from the West from the layer of culture,which established two basic tasks for Chinese modernization: science and democracy. New Culture Movement laid the foundation for the spread of Marxism in China,and the process of Sinicization of Marxism is the process of science and democracy internalized in the Chinese thought blood.
The basic form of Chinese traditional culture in the early stage had been the integration of Confucianism,Legalism and Huang-Lao Taoism. This cultural structure solved the problem of"this life",but failed to solve the problem of"next life",which is defective as a kind of spiritual back and leaves possibility for the introduction of religious culture. After the? Buddhism was spread to China,Chinese traditional culture evolved into the fusion of Confucianism,Buddhism and Taoism,which constituted the basic structure of the late Chinese traditional culture. However,after the meeting of Chinese culture and Western culture in modern times,Chinese traditional culture suffered a strong pressure of Western culture,which opened the process that Chinese people learned from the West. In modern times,China has experienced stages of technology,institution and culture in the course of learning from the West. New Culture Movement learned from the West from the layer of culture,which established two basic tasks for Chinese modernization: science and democracy. New Culture Movement laid the foundation for the spread of Marxism in China,and the process of Sinicization of Marxism is the process of science and democracy internalized in the Chinese thought blood.
引文
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[16]孙周兴.我们时代的思想姿态[M].北京:东方出版社,2001.
[17]王锡伟.寻找艾多斯(Eidos):古希腊哲学的冲撞于“一”“多”之间[J].辽宁大学学报(哲学社会科学版),2013,(4).
[18]中国近代史资料丛刊·洋务运动[M].上海:上海人民出版社,1961.
[19]朱光亚,黄蕾.从基督教哲学到胡塞尔的一般和个别视域反思[J].武汉科技大学学报(社会科学版),2013,(1).
(1)根据雅斯贝尔斯,所谓轴心时代指的是从公元前800年到公元前200年之间大约500年的时期,这是人类思想史上最为激动人心的时代,中国出现了老子和孔子,印度出现了《奥义书》和释迦牟尼,伊朗出现了查拉斯图拉挑战性的宇宙观,希腊出现了荷马史诗以及一批伟大的悲剧作家和哲学家,近东出现了犹太教的先知。雅斯贝尔斯认为在轴心时代,整个人类实现了精神突破,是人类的全面精神化和人性全盘改造的过程。
(1)“修身、齐家、治国、平天下”并不是朱熹首先提出的,早在《礼记·大学》里就讲道:“古之欲明明德于天下者,先治其国;欲治其国者,先齐其家;欲齐其家者,先修其身;欲修其身者,先正其心;欲正其心者,先诚其意;欲诚其意者,先致其知,致知在格物。”朱熹将《大学》从《礼记》中单独摘出来,和《论语》《孟子》《中庸》并列为“四书”,将“修齐治平”提到了一个高度,在后世产生了很大影响。
[2]熊海英,等.孟子[M].太原:书海出版社,2001.
[3]方勇,等.荀子[M].北京:中华书局,2011.
[4]司马迁.史记[M].北京:中华书局,2011.
[5]冯友兰.中国哲学史新编[M].北京:人民出版社,1999.
[6]丁志刚,黄蕾.文化的重构与道德的重建[J].山西大学学报(哲学社会科学版),2016,(3).
[7]韩愈.昌黎先生集(第39卷)[M].廖莹中世堂本.
[8]复旦大学哲学史中国哲学教研室.中国哲学史[M].上海:上海古籍出版社,2011.
[9]朱光亚,等.德性和知识的分野——论中西哲学与文化精神的差异[J].探索,2013,(5).
[10]朱熹.朱熹集(58卷)·答黄道夫书[M].成都:四川教育出版社,1996.
[11]朱熹.四书章句集注[M].北京:中华书局,2011.
[12]胡适.胡适学术文集[M].北京:中华书局,1991.
[13]王阳明.传习录[M].昆明:云南大学出版社,2003.
[14]牟宗三.心体与性体[M].上海:上海古籍出版社,1999.
[15]顾宪成.小心斋札记(第16卷)[M].台北:广文书局,1964.
[16]孙周兴.我们时代的思想姿态[M].北京:东方出版社,2001.
[17]王锡伟.寻找艾多斯(Eidos):古希腊哲学的冲撞于“一”“多”之间[J].辽宁大学学报(哲学社会科学版),2013,(4).
[18]中国近代史资料丛刊·洋务运动[M].上海:上海人民出版社,1961.
[19]朱光亚,黄蕾.从基督教哲学到胡塞尔的一般和个别视域反思[J].武汉科技大学学报(社会科学版),2013,(1).
(1)根据雅斯贝尔斯,所谓轴心时代指的是从公元前800年到公元前200年之间大约500年的时期,这是人类思想史上最为激动人心的时代,中国出现了老子和孔子,印度出现了《奥义书》和释迦牟尼,伊朗出现了查拉斯图拉挑战性的宇宙观,希腊出现了荷马史诗以及一批伟大的悲剧作家和哲学家,近东出现了犹太教的先知。雅斯贝尔斯认为在轴心时代,整个人类实现了精神突破,是人类的全面精神化和人性全盘改造的过程。
(1)“修身、齐家、治国、平天下”并不是朱熹首先提出的,早在《礼记·大学》里就讲道:“古之欲明明德于天下者,先治其国;欲治其国者,先齐其家;欲齐其家者,先修其身;欲修其身者,先正其心;欲正其心者,先诚其意;欲诚其意者,先致其知,致知在格物。”朱熹将《大学》从《礼记》中单独摘出来,和《论语》《孟子》《中庸》并列为“四书”,将“修齐治平”提到了一个高度,在后世产生了很大影响。