當代新儒家論儒學的宗教性及跨文化對話－以杜維明、劉述先、成中英為中心

杜維明側重從文明對話的角度談論儒學宗教性問題，劉述先側重從終極關懷的角度談論儒學的宗教性問題，成中英則從本體論角度認識宗教，從普遍哲學的角度論述人之存在的宗教維度。本文主要以三人論述為中心展開相關論述，當代新儒家論儒學的宗教性以從更深層次上溝通中西文化。相比較而言，馮友蘭、梁漱溟等第一代新儒家在衡論儒家思想宗教性問題時，更多立足於人文教化視野來談論，認為中國文化中的哲學、道德或美育相當於西方文化中的宗教，發展至第二代現代新儒家牟宗三、唐君毅和徐復觀則更多是採用文化疏通之方式，證明中國文化中有西方宗教文化之對應內容和價值。而進入到當代新儒家層面，杜維明、劉述先和成中英則更多闡釋儒學自身的宗教性，不是簡單進行宗教哲學比較，而是更多強調基於儒學宗教性的不同考察而推進跨文化對話。

關鍵字

當代新儒家；儒學的宗教性；跨文化對話

並列摘要

Tu Wei-ming approaches the religiousness of Confucianism as a cross-civilization dialogue; Liu Shu-hsien approaches the religiousness of Confucianism as the ultimate concern; and Cheng Chung-ying approaches religion from an ontological perspective, addressing the religious dimension of one's being from the perspective of general philosophy. Revolving around their statements, this article presents contemporary Neo-Confucians' discourses on the religiousness of Confucianism in order to make Chinese and western cultures interflow at a deeper level. The first-generation Neo-Confucians, such as You-Lan Feng and Liang Shu-ming, weigh the religiousness of Confucianism from the perspective of humanism, considering the philosophy, morality or aesthetics of Chinese culture equivalent to the religion of western culture. On the other hand, the second-generation Confucians, such as Mo Tsung-san, Tang Jun-yi and Xu Fu-guan, resort to cultural communication to prove that the religious culture of the west can find its equivalent in Chinese culture. As for contemporary Neo-Confucians, such as Tu Wei-ming, Liu Shu-hsien and Cheng Chung-ying, instead of simply making comparisons in terms of religious philosophy, they explicate the religiousness of Confucianism itself and push for cross-culture dialogue based on their different inquiries about the religiousness of Confucianism.