中國大陸八九十年代的現代新儒家研究 ——以徐復觀為例

Abstract

本論文整理分析了「港台新儒家」作為外來詞彙，於1980年代進入中國大陸學界后，大陸學者對其進行「現代新儒家」再詮釋并加以研究的過程。借用徐復觀整體論的宏觀研究視角以及傅柯的系譜學的微觀研究方法，筆者發現，此過程伴隨著大陸學者與港台新儒家之間、大陸不同學派學者之間話語權的爭奪；在八十年代新啟蒙運動（文化熱）、九十年代「保守」成為主潮的時代變奏中，「現代新儒家」並非僅僅為研究對象，而且為中國大陸學者提供了知識和研究方法，架設起了中國大陸學者與海外學界交流的橋樑，同時深刻參與到了八九十年代轉型中國的思想論爭中，是促成中國大陸重新分化的思想界的重要原因。 中國大陸八九十年代的「現代新儒家」研究，與八九十年代從「啟蒙與救亡」向「激進與保守」過渡及至「反思現代性」的現代思想史解釋模式密切相關，不同解釋模式下中國近代史上的兩大命題：「傳統」與「革命」被不斷詮釋，「現代新儒家」在不同時期主導模式下也被一再詮釋。 徐復觀從一開始以「美學家」身份進入中國大陸思想界，作為對儒家政治思想有深刻闡發的新儒家，在九十年代中後期，其政治哲學對儒家與自由主義者因應現實政治的社會政治哲學的建構，有重大研究意義。 伴隨著中國國力的崛起，建構「中華文化的主體性」成為當代中國知識分子的共同時代任務，也正是在此思想意識上接續起了「現代新儒家」的道統意識。 在21世紀能否建立起可慾的中華現代文明與儒家能否重新回歸其歷史地位是同一問題的兩個面向，既需要中外儒家學者在「理」的層面做出疏通，亦需要在「勢」的層面形成共識。As a borrowed phrase, New Confucians in Hong Kong and Taiwan was introduced to Mainland China during the 1980s, rephrased as Modern New Confucians and studied by many scholars. By borrowing the macro-studying perspective from Xu Fuguan’s wholism theory and using the micro-studying method of genealogy from Michel Foucaul, I notice that the process of introducing and studying the borrowed phrase was accompanied by competition for discourse power among different factions of mainland scholars, and between them and those new Confucians based in Hong Kong and Taiwan. During the switch from New Enlightenment movement (Culture Fever) of 1980s to Conservatism tide of 1990s, Modern New Confucians was not just a subject for studying, but also provided certain methodology and knowledge resource for scholars of Mainland China, created a communication channel between these scholars and those abroad, as well as deeply involved in debates during the 1980s and 1990s on China’s transition, and became a vital catalyst which had differentiated intellectual mind of Mainland China. The researches on Modern New Confucians during this period were closely related to three explanatory modes of modern history of thoughts in China, which eventually evolved from enlightenment and salvation to radicalism and conservatism, then finally to reflections on modernity. Tradition and revolution as two indispensable themes of China’s modern history were incessantly explained under different explanatory modes and Modern New Confucians was also illustrated from certain perspective of the leading mode at the time. Xu Fuguan was first introduced to mainland literati as an esthetician. But as a new Confucian who had expounded the political philosophy of Confucianism, Xu Fuguan’s efforts in formulating Confucian as well as liberalist’s social and political philosophy corresponding to the realpolitik are worth researching. As the power of China rises profoundly, constructing the essentiality of Chinese culture accordingly becomes a concerted mission among China’s contemporary intellectuals, which could also be seen as an ideological continuation of the Confucian Orthodoxy of Modern New Confucians. In the 21st century, whether we can build desirable modern Chinese civilization and whether Confucianism can regain its historical status are two facets of the same coin. They need the efforts of Confucian scholars around the world in mediating Li(principle) as well as reaching consensus in Shi(propensity of things).