儒家伦理学复兴何以可能——张君劢现代新儒家伦理学片论
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摘要
作为现代新儒家的重要代表人物,张君劢晚年一直致力于儒家伦理学复兴。在他看来,儒家伦理学复兴的理据有三:一是伦理学的本质是"变中有不变者在";二是"善""己""性""心"四个基本概念,既是儒家伦理学的出发点,也是伦理学之所以为学的根本;三是儒家伦理学的六大基本特点,"自孔孟确定大本,至今未或稍变"。正是围绕儒家伦理学复兴何以可能的问题,张君劢构建了一套"唯实的唯心主义"伦理学理论。
As an important representative figure of modern neo-Confucianism, Zhang Junmai has been devoting himself to reviving Confucian ethics in his later years. In his opinions, there are three reasons for the revival of Confucian ethics: firstly, the essence of ethics is that "there is a constant in the process of change". Secondly, the four concepts of goodness, self, nature and mind are the starting point of Confucian ethics, and the foundation of ethics as learning. Thirdly, the Confucian ethics has six basic characterizes,which haven't changed since Confucius and Mencius. Zhang Junmai constructed a set of ethics theory about the "realistic idealism",it is around the possible problem of the Confucian ethics revival.
As an important representative figure of modern neo-Confucianism, Zhang Junmai has been devoting himself to reviving Confucian ethics in his later years. In his opinions, there are three reasons for the revival of Confucian ethics: firstly, the essence of ethics is that "there is a constant in the process of change". Secondly, the four concepts of goodness, self, nature and mind are the starting point of Confucian ethics, and the foundation of ethics as learning. Thirdly, the Confucian ethics has six basic characterizes,which haven't changed since Confucius and Mencius. Zhang Junmai constructed a set of ethics theory about the "realistic idealism",it is around the possible problem of the Confucian ethics revival.
引文
[1]张君劢.国民心理之转移[A].程文熙.中西印哲学文集:上册[C].台北:台湾学生书局,1981:341.
[2][3][4][5][6][7][8][9][10][12][13][14][15][17][18][19][21][22][24][26][27][28][30][31][32][34][36][37][38][39][40][41][42][43]张君劢.儒家伦理学之复兴[J].人生(香港),1961(245).
[11]张君劢.新儒家政治哲学[J].自由钟,1965(3).
[16]胡伟希.传统与人文[M].北京:中华书局,1992:215.
[20][33]牟宗三,徐复观,张君劢,唐君毅.为中国文化敬告世界人士宣言[A].程文熙.中西印哲学文集:下册[C].台北:台湾学生书局,1981:871-872,870.
[23]郑大华.张君劢传[M].北京:商务印书馆,2012:432-433.
[25]张君劢.孟子哲学[A].程文熙.中西印哲学文集:下册[C].台北:台湾学生书局,1981:700.
[29]张君劢.新儒家思想史写完以后[A].程文熙.中西印哲学文集:下册[C].台北:台湾学生书局,1981:802.
[35]张君劢.孟子哲学之意义[A].程文熙.中西印哲学文集:下册[C].台北:台湾学生书局,1981:675.
[44]张君劢.新儒家哲学之基本范畴[J].人生(香港),1960(232).
[45]张君劢.孟子致良知说与当代英国直觉主义伦理学之比较[A].程文熙.中西印哲学文集:上册[C].台北:台湾学生书局,1981:718.
[2][3][4][5][6][7][8][9][10][12][13][14][15][17][18][19][21][22][24][26][27][28][30][31][32][34][36][37][38][39][40][41][42][43]张君劢.儒家伦理学之复兴[J].人生(香港),1961(245).
[11]张君劢.新儒家政治哲学[J].自由钟,1965(3).
[16]胡伟希.传统与人文[M].北京:中华书局,1992:215.
[20][33]牟宗三,徐复观,张君劢,唐君毅.为中国文化敬告世界人士宣言[A].程文熙.中西印哲学文集:下册[C].台北:台湾学生书局,1981:871-872,870.
[23]郑大华.张君劢传[M].北京:商务印书馆,2012:432-433.
[25]张君劢.孟子哲学[A].程文熙.中西印哲学文集:下册[C].台北:台湾学生书局,1981:700.
[29]张君劢.新儒家思想史写完以后[A].程文熙.中西印哲学文集:下册[C].台北:台湾学生书局,1981:802.
[35]张君劢.孟子哲学之意义[A].程文熙.中西印哲学文集:下册[C].台北:台湾学生书局,1981:675.
[44]张君劢.新儒家哲学之基本范畴[J].人生(香港),1960(232).
[45]张君劢.孟子致良知说与当代英国直觉主义伦理学之比较[A].程文熙.中西印哲学文集:上册[C].台北:台湾学生书局,1981:718.