透過您的圖書館登入
IP:3.15.190.144
  • 期刊

現代新儒學研究之省察

A Reexamination of the Investigation of "Contemporary New Confucianism"

摘要


近年來大陸廣泛流行的「現代新儒學」一詞,定出了一份十五人的名單,我順著這條線索做出了一個三代四群的架構:第一代第一群:梁漱溟、熊十力、馬一浮、張君勱第一代第二群:馮友蘭、賀麟、錢穆、方東美第二代第三群:唐君毅、牟東三、徐復觀第三代第四群:余英時、劉述先、成中英、杜維明而港、臺、海外則流行「當代新儒家」一詞,那是指由熊十力開啟,唐、牟、徐發揚光大,而為第三代的杜維明等所繼承的一條線索。這一架構配合二十世紀二○年代對五四的反激,四○年代抗戰的刺激,六○年代港、臺的流徙,八十年代海外的傳播,四波的發展,乃可對這一思潮有一比較全面性的掌握與中肯的了解。

並列摘要


In recent years Mainland China conducted research of the so-called ”[Contemporary] New Confucianism” (hsien-tai hsin-ju-hsüeh). A list of fifteen names was adopted. I follow up this line of approach and find a structure of ”Four Groups in Three Generations” as follows:First Generation, First Group:Liang Shu-ming, Hsiung Shih-li, Ma I-fu, Carsun ChangFirst Generation, Second Group:Fung Yu-lan, Ho Lin, Ch'ien Mu, Thomé H. FangSecond Generation, Third Group:T'ang Chün-i ,Mou Tsung-san, Hsü Fu-KuanThird Generation, Fourth Group:Yü Ying-shih, Liu Shu-hsien, Ch'eng Chung-ying, Tu Wei-mingOn the other hand, in Taiwan, Hong Kong, and overseas, another term, ”Contemporary Neo-Confucianism” (tang-tai hsin-ju-chia), has been adopted. It refers to the movement initiated by Hsiung Shih-li, succeeded by T'ang Chün-i and Mou Tsung-san, and promoted by Tu Wei-ming and others overseas. Thus, the term ”New Confucianism” refers to the movement in the broader sense, while the term ”Contemporary Neo-Confucianism” stands for the movement in a narrower sense. The distinction would help remove a lot of unnecessary confusions and controversies.My structure-combined with the observation of four waves of development in the nineteen-twenties, forties, sixties, and eighties-would provide a nice bird's-eye view of the movement developed so far, and also clues to look forward toward the future.

參考文獻


Guy S.Alitto,Alitto(1979).The Last confucian: Liang Shu-ming and the Chinese Dilemma of Modernity.
HoytTillman,Tillman(1992).A New Direction in Confucian Scholarship: Approaches to Examining the Differences between Neo-Confucianism and Tao-hsueh.Philosophy East and West.42(4)
方克立(1997)。現代新儒學與中國現代化
余英時(1984)。從價值系統看中國文化的現代意義
余英時(1997)。儒學發展的宏觀透視:新加坡1988年儒學群英會紀實

被引用紀錄


吳文智(2016)。《中庸》思想之詮定──以當代儒學與西方漢學為探討核心〔碩士論文,淡江大學〕。華藝線上圖書館。https://doi.org/10.6846/TKU.2016.00262
陳宗健(2012)。王龍溪「以儒為宗」之三教調和思想研究〔碩士論文,元智大學〕。華藝線上圖書館。https://doi.org/10.6838/YZU.2012.00220
游騰達(2006)。朱子對北宋四子的理解與詮釋〔碩士論文,國立中央大學〕。華藝線上圖書館。https://www.airitilibrary.com/Article/Detail?DocID=U0031-0207200917340919
程筠琪(2008)。儒學,公民,與道德教育:以孟子,康德,亞里斯多德的對比展開〔碩士論文,國立臺灣師範大學〕。華藝線上圖書館。https://www.airitilibrary.com/Article/Detail?DocID=U0021-0804200910154942
黃瓊慧(2008)。論拒絕醫療之正當性─台灣安寧緩和醫療條例之評析〔碩士論文,國立臺北大學〕。華藝線上圖書館。https://www.airitilibrary.com/Article/Detail?DocID=U0023-0307200811433800

延伸閱讀


國際替代計量