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題 名 | 後新儒學的社會哲學:契約、責任與「一體之仁」--邁向以社會正義論為核心的儒學思考=Social Philosophy in the Post-Neo-Confucianism: Contract, Responsibility and "Wholesome Humanity"--A Model Centered on Social Justice |
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作 者 | 林安梧; | 書刊名 | 思與言 |
卷 期 | 39:4 2001.12[民90.12] |
頁 次 | 頁57-82 |
分類號 | 121.249 |
關鍵詞 | 內聖; 外王; 心性修養; 社會正義; 一體之仁; 忠信; 李悌; 後新儒學; Moral cultivation; Social justice; Wholesome humanity; Mutual responsibility; Filial piety; |
語 文 | 中文(Chinese) |
中文摘要 | 本論文旨在省察儒學落實於當今民主自由社會所涉及之「社會正義」之問題,作者強調一以「社會正義論」為核心的儒學可能。 首先,從具體的經驗事實中,作者點出心性修養論並不必然導出社會正義論。心性修養論與血緣性的縱貫軸這波紋型格局下的存有連續觀密切相連,而這樣的宗法社會與帝皇專制所構成之政治社會,其公共性與當今公民禱的的公共性是不同的。 作者強調「心性修養論」與「社會存有論」兩者密切相關,當社會存在實體變遷,道德實踐、必性修養之方式亦得變遷。因此,我們必須正視由傳統儒學道德創生論到當代儒學社會正議論的構成問題。作者經由有子「孝悌尊卑傳統」與曾子「忠信責任傳統」的對比,指出了傳統;脫學在社會公義論中可能的資源及其限制,進而強調吾人須得走出「本質主義」思考方式的限制,強調多元、差異與融通的可能。 一言以蔽之,後新儒學則跨出「內聖-外王」的格局囿限,而改以「外王-內聖」為思考模型,強調多元、前異與融通,以契約、責任做為思考的基底,以「一體之仁」做為調節的向度。筆者試圖由此而思考一嶄新的「後新儒學的社會哲學」。 |
英文摘要 | When Confucianism is practiced in the democratic free society, "social justice" is a concept inevitably involved. This paper will discuss the plausibility for social justice to be the central concept in Confucianism. First, from factual experiences, the author points out that the moral cultivation does not necessarily beget social justice. Moral justice is closely linked with the traditional Chinese social structure based sanguine-lineage. The idea of publicity in the traditional autocratic society and in the modern civil society is disparate. In the opinion of the author, the 'moral cultivation' associates with 'social ontology'; the moral cultivation and moral practice have to adjust to the mutation of social ontology. Therefore how the moral ontology of traditional Confucianism is able to transit to a social-justice-centered modern Confucianism has to be carefully studied. The author compares the "filial-piety tradition" of Yutz(有子) with the "mutual responsibility tradition" of Tzentz (曾子) as example to demonstrate what traditional Confucianism can contribute to the idea of social justice and what is its inadequateness. The author emphasizes the need for Confucianism to abandon the mode of essentialism, but instead, to adopt a mode of multiplicity, where the difference and communication is emphasized. To sum up, the post-neo-Confucianism has made the social justice the primary goal of its social philosophy instead of moral cultivation. The author proposes a new tradition, which emphasizes multiplicity, difference, and communication; the concept of "wholesome humanity" should serve as the key concept for practice. |
本系統中英文摘要資訊取自各篇刊載內容。