牟宗三與黑格爾式自由主義：一個歷史的重新評價

本文試著提出四項論點，重新評估牟宗三與「黑格爾式自由主義」展開對話的歷史意義：首先，雖然牟宗三極力推崇康德，但他同時看到康德的二元世界區分智思界與現象界的限制，並批判康德漠視「智的直覺」在實現「真實自我」上的重要性。其次，牟先生早年的外王思想深受黑格爾歷史哲學的影響；在許多著述中他亦熱衷於藉著黑格爾的睿智來彰顯儒家思想的特質。依作者之見，由於牟宗三沒有嚴格區別「康德式自由主義」與「黑格爾式自由主義」的範疇差別，他具有觀念論色彩的政治思想同時允許我們採取康德式的詮釋方式與黑格爾式的詮釋方式。第三，黑格爾式的詮釋方式之所以逐漸沒落，多少與冷戰自由主義的時代精神傾向認為黑格爾哲學為催生極權主義之重要思想根源有關。第四，此際，隨著冷戰的終結，我們已經進入到了一個不同的歷史階段，可以重新評估黑格爾的思想資產，並藉以紓緩現代性的道德與政治困境（如形式主義、科學主義與程序民主）。就此而言，通過與新黑格爾主義的哲學交談，對道德主體與倫理民主形成更好的認識，儼然成了儒家在未來最具歷史意義的可能發展方向之一。

關鍵字

牟宗三；黑格爾式自由主義；社群主義；英國觀念論；道德主體；倫理民主

並列摘要

The purpose of this paper is to ponder the historical significance of launching a dialogue between Mou Tsung-san and Hegelian liberalism from four viewpoints. Firstly, although Mou greatly admired Kant, he also recognized serious limitations in Kantian dualist worlds of noumena and phenomena, and criticized Kant for neglecting the importance of ”intellectual intuition” in realizing the ”true self.” Secondly, Mou's early idea of ”outer-kingliness” was greatly influenced by Hegel's philosophy of history; on many occasions he was keen on applying Hegel's insights to bring out the best in Confucian philosophy. The fact that Mou did not make the categorical distinction between Kantian liberalism and Hegelian liberalism allows us to interpret his idealism-based political thought from either ways, Kantian or Hegelian. Thirdly, the reason why the Hegelian way of interpretation was gradually declined more or less had to do with the zeitgeist of cold-war liberalism, purporting to regard Hegel's philosophy as one of the major intellectual sources giving rise to totalitarianism. Fourthly, at the present time when cold war has come to an end, it seems that we are approaching a new historical stage to reevaluate Hegel's intellectual heritages, so as to alleviate the moral and political predicaments of modernity (such as scientism, formalism, and procedural democracy). Seen in this light, to reach a better understanding of moral subjectivity and ethical democracy via a philosophical conversation with new-Hegelianism has become one of the most momentous orientations for the development of Confucianism in the future.