作　　者： ;

机构地区： 中山大学

出　　处： 《华南师范大学学报（社会科学版）》 2009年第6期5-14,共10页

摘　　要： 对于2004年"浮出水面"的大陆新生代新儒家而言,蒋庆是其主要代表人物,"重建儒教"是其核心思想纲领。截至目前,对此进行学术评论的两篇重要文献,一是方克立2005年写作的《关于当前文化问题的三封信》,一是张祥龙2007年发表的《重建儒教的危险、必要及其中行路线》。前者认为中国现代新儒学运动已经进入到作为第四代的大陆新生代新儒家唱主角的第四阶段,并强调要在肯认其历史定位的前提下,预测其文化影响,展开其学术研讨,强化其科学评判。后者承认蒋庆的"重建儒教"与"政治儒学"是现代中国思潮中第一次跳出西方中心论窠臼的儒家之声,但认为其进入政治主流的"上行路线"和进入民间社会的"下行路线"是困难的或不够的,从而提出了以建立"儒家文化特区"为枢纽的"中行路线"。以上述两个经典文本作为学术史描述的主线,目的在于促使学术界进一步关注当代大陆新儒家的历史发展、进一步判析"重建儒教"思潮的理论得失。 In the year 2004,Jiang Qing,a main representative among the contemporary Confucians in the mainland was recognized. His key idea is to reconstruct Confucianism as a religion. Up to now,there have been only two important academic commentaries,one of which is Three Letters about Contemporary Cultural Issues by Fang Keli in 2005,and the other is The Danger and Necessity to Reconstruct Confucianism and its Middle Way by Zhang Xianglong in 2007. The former thinks that contemporary Confucianism in the mainland represents the forth stage in the development of Neo-Confucianism,and its status should be understood,its cultural influences predicted,academic discussions held,and scientific evaluation made. The latter believes that Jiang Qing's 'reconstruction of Confucianism' and 'Confucianism of politics' is really the first Confucian voice far away from westernized impacts,but its 'up way to government' and 'down way to society' are not sufficient enough that 'middle way to special Confucian community' is very necessary. A narration and analysis of these two documents aims at promoting further study of the development of Neo-Confucianism and rational evaluation of reconstruction of Confucianism as a religion.

关 键 词： 当代大陆新儒家 重建儒教 蒋庆 方克立 张祥龙

领　　域： [哲学宗教]