頁籤選單縮合
| 題 名 | 走向公民儒學--回應〈後新儒家實踐哲學的一個側面--關於「外王-內聖」問題的一些回應〉=Towards Civic Confucianism: A Response to "a Side View of Post Contempory Neo-Confucianism Practical Philosophy: Some Responses to the Issue of 'Outer Kingliness and Inner Sagehood'" |
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| 作 者 | 許明珠; | 書刊名 | 本土諮商心理學學刊 |
| 卷 期 | 15:3 2024.09[民113.09] |
| 頁 次 | 頁136-171 |
| 專 輯 | 從新儒學到後新儒學 |
| 分類號 | 128 |
| 關鍵詞 | 新儒家; 牟宗三; 內聖外王; 正德; 公民; Contempory Neo-Confucianism; Mou Zongsan; Inner sagehood to outer kingliness; Moral uprightness; Citizenshipc; |
| 語 文 | 中文(Chinese);英文(English) |
| 中文摘要 | 本文主要回應林安梧〈後新儒家實踐哲學的一個側面──關於「外王-內聖」問題的 一些回應〉一文。該文肯定牟宗三先生對中國儒學的貢獻，回應牟先生「良知的坎陷」， 認為新儒家的內聖修養，仍然容易引生道德實踐教條化的蔽病。主張人們進入公民社會， 應理解社會規範是共同約定，而非不可調動的至高行動指導原則。就因為這些行為規則 是可調動的，隨時節不同而變化的，主體參與其中，也隨著調動。這個主體與社會相互 配合調動的過程，即是主體學習的過程。由此可以將主體從絕對的道德框架中解放出來， 同時也避開主觀境界型態自我封閉的情形，而可參與社會。林先生自稱「從外王到內聖」 是一「儒學革命」，但它並不真的否定牟先生藉康德理路融入的儒學心性系統以「內聖開 外王」的這套系統，而只是強調現代儒者必須調整實踐方式來回應新局。筆者肯定林安 梧問題意識的意義，也肯定他二十餘年思考的成果，完成《當儒家走進民主社會：林安 梧論公民儒學》一書。但筆者認為林安梧未意識到儒者之所以為儒者，乃「正德利用厚 生」的自我期許，不會安於是個守法公民。提出三點想法回應：一、既是儒者，就要有 「存天理，去人欲」的氣魄；二、公民儒者當積極參贊社會行公義；三、千萬不能失去 主觀境界形態的道德論述。 |
| 英文摘要 | This article primarily responds to An-Wu Lin 's "A Side View of Post Contemporary NeoConfucianism Practical Philosophy: Some Responses to the Issue of 'Outer Kingliness and Inner Sagehood'". It acknowledges Mr. Mou Zongsan's contributions to Chinese Confucianism while responding to Mou's viewpoint on the “Self-Entrapment of Conscience“. Lin argues that the Contempory Neo-Confucianism emphasis on Inner Sagehood cultivation still risks leading to moral practice becoming overly rigid and dogmatic. An-Wu Lin advocates for individuals in civil society to understand social norms as collective agreements rather than immutable principles. He argues that as these norms adapt to different contexts, individuals participate in their evolution, creating a mutual learning process between individuals and society. This approach, Lin argues, liberates individuals from absolute moral frameworks and avoids selfenclosed subjectivity, fostering active societal engagement. Mr. Lin considers the question of whether Confucianism leads to democracy and science as a false dilemma. He pushes aside such debates and directly approaches the idea of "entering democratic society." Starting with the premise that "we are already in a democratic society, we already possess citizenship," he advocates that the outer kingly effort modern Confucianists should engage in is to be a citizen. This indeed constitutes a "new Outer Kingliness " endeavor and aligns with the self-demands of moral practice in Confucianism. Mr. Lin claims that his self-proclaimed " Outer Kingliness to Inner Sagehood" represents a Confucian revolution. However, he does not truly reject Mr. Mou's integration of Kantian philosophy into Confucianism, including the set of theories on inner virtue and the practical theory of Inner Sagehood and Outer Kingliness. Instead, he emphasizes that modern Confucianists must adjust their practical methods to respond to new situations. He inherits the nourishment of thought from the Contempory Neo-Confucianism, aiming to establish "citizen Confucianism" to accommodate diverse individuals. The book "When Confucians Enter Democratic Society" is the culmination of decades of contemplation within this context. Reading this book evokes a sense of Confucians' engagement in democratic society, no longer feeling lonely and arid. However, these arguments, while complelling, remain largely theoretical – “castles in the book,” so to speak. We anticipate that Confucians can go further and truly realize "human rights with human ethics, conscious freedom, and democracy based on the people." I affirm the significance of An-Wu Lin's awareness of the issue and commend the results of his over two decades of contemplation, culminating in the book When Confucianism Enters Democratic Society. However, I believe An-Wu Lin overlooks the fact that Confucians aspire to “uphold heavenly principles while restraining human desires” and would not settle for mere law-abiding citizenship. I offer three points in response: First, as Confucians, we must embody the spirit of “Zhèng Dé Lì Yòng Hòu Shēng.”(正德利用厚生, virtue cultivation and societal enrichment) Second, Confucian citizens should actively participate in promoting social justice. Third, we must not lose sight of moral discourse rooted in subjective ethical perspectives. |
本系統中英文摘要資訊取自各篇刊載內容。