牟宗三的儒教觀

在現代中國學術史上，牟宗三主要是作為一位富有原創性的哲學家的形象出現的，與他的儒家哲學的研究成果所受到的重視程度而言，他對儒教問題的研究某程度上被嚴重忽視了。實際上，他是五四運動以後重新肯定儒家宗教性的思想家之一，從儒耶對比角度對儒教精神做出了系統闡述，並得出了儒教是內在超越的結論，成為當代新儒家里程碑式的思想貢獻。但是，牟宗三的儒教觀存在一重要局限，他所謂的儒教其實只是士林儒教中的心學一系，而同樣在儒家歷史上發揮過重要影響的朝廷儒教、民間儒教，均未能進入其分析視野，甚至同為士林儒學的理學一系也因為「別子為宗」的判斷而被排除在外，從而嚴重影響了內在超越說的概括性和說服力。牟宗三儒教研究的這一局限是由於他缺乏一個社會學視野從而無法顧及儒教的全體，因為儒教並非基督教式的制度化宗教而是分散性宗教。如何超出單向度的心學視野，面對傳統儒教的整體存在形態對其超越精神進行全面把握和解說，進而促成儒教的現代轉型，已成為新儒家之後的儒教研究的關鍵問題。

關鍵字

儒教；人文教；內在超越；分散性宗教

並列摘要

In the modern Chinese academic history, Mou Zongsan was considered as an original philosopher because of his achievements in philosophical study, while his research in Confucianism was neglected comparatively. In fact, he was one of those thinkers who reaffirmed the Confucian religiousness after the May 4th Movement, and elaborated the spirit of Confucianism systematically through Comparing Confucianism and Christianity, and he concluded that the character of the Confucianism was inner transcendence which was considered as a milestone contribution of Modern Neo-Confucian. However, there are still some limitations in Mou Zongsan's Viewpoint of Confucianism. That the Confucianism in his eyes was just one branch of the psychology of Scholar Confucianism excluding the Court Confucianism and the folk Confucianism seriously affected the generality and persuasiveness of inner transcendence. Because of Mou Zongsan's lack of the vision of Sociology, he could not take the Confucianism as a whole, which was a dispersive religion but not a institutional religion like Christianity. The key problems of Confucianism research after the Neo-Confucianism are how to transcend one dimensional thinking of the philosophy of the mind, how to elaborate the inner transcendent spirit systematically and thoroughly based on the whole traditional Confucianism, and then how to bring about the transformation of the Confucianism.