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创学视域下的中国新文化理论建设研究

ISBN:978-7-5161-6899-8

出版日期:2015-09

页数:201

字数:212.0千字

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欣闻赵四学博士《创学视域下的中国新文化理论建设研究》(以下简称《创学新文化理论研究》)出版,这是哲学中首个书名冠有“创学”的著作,蕴意深刻,谨致祝贺!“创学”是什么学?其内涵和特点是什么?先从最近一次学术会议谈起。2015年7月,笔者参加了在香港中文大学举行的“国际中国哲学学会第十九届国际会议”,会议的主题是“中国哲学与当代世界”,海内外一百五十多位学界同仁共聚一堂,广泛交流中国哲学领域学术成果。在会下,笔者与国际中国哲学会的创办人、80岁的成中英教授多次交流,一致认为会上发表的论文虽多,但大多是对古哲先贤思想的解读或时下应用,面向未来的新理论探索非常少,令人慨叹。成教授近年倡导“中国哲学再创造”,认为“中国哲学的再创造,不但必须,而且自然可行,是人类发展自我实现的一个重要途径”成中英:《中国哲学需要“再创造”》,《社会科学报》2014年8月25日。。不过,受传统哲学研究范式的影响,学界应和者不多。在一个大变革的时代,为什么中国哲学长期由“经学范式”主宰,而理论变革却被边缘化?这一创生力疲弱的现象,值得深思。20世纪70年代,海外学者林毓生曾提出“中国传统”的“创造性转化”(creative transformation)。不过,林先生泛指“中国传统”,并没有提出具体的“创造性转化”的理论和方法。笔者认为,中国文化的核心是中国哲学,因此中国传统转化的核心是传统哲学的创造性转化。如果我们不拘泥“创造性转化”用语的表面,而追求其内在实质,则20世纪上半叶中国哲学家在传承基础上的新哲学探索,都属于广义的“创造性转化”。如熊十力的“新唯识论”、冯友兰的“贞元六书”、金岳霖的“论道”、张岱年的“天人五论”等都是对中国哲学“创造性转化”的宝贵探索。20世纪下半叶,台港及海外现代新儒家的理论建构有新的发展,形成新儒家三期的递进。海外学者成中英的“本体诠释学”、傅伟勋的“创造性诠释学”既是新哲学探索,也是新哲学的方法论。由于众所周知的原因,这一时期大陆中国哲学新理论探索长期停顿,80年代后,探索有所活跃,如张世英的“整体性”哲学、李泽厚的“情本论”哲学、张立文的“和合学”、董光璧的“当代新道家”等。不过总体而言,中国哲学研究仍以人物、学派、观点的论证为重点,新理论建构处于学术主流视野之外,更未能对社会大众产生应有影响。随着我国经济改革的深化发展,中国哲学与文化更新的重要性日益凸显。通过中国传统哲学的再创造,推动新世纪中国传统文化的创造性转化,不仅是学术理论研究的需要,更是改革深化和精神重建的迫切需求。《创学新文化理论研究》一书正是在上述背景下出版的。该书的思想基础是张岱年先生的“综合创造论”(以下简称“综创论”)。早在1935年,张岱年即提出了“综创论”,中心思想是“兼综东西两方之长,发扬中国固有的卓越的文化遗产,同时采纳西洋的有价值的精良贡献,融合为一,而成一种新的文化,但不要平庸的调和,而要作一种创造的综合”张岱年:《关于中国本位的文化建设》,载《国闻周报》1935年3月18日。。到了20世纪40年代,张岱年进一步通过“天人五论”全面论述了他的“综创论”新哲学体系要点。80年代,方克立等学者在组织宏大的评论“新儒家”学术运动中,鲜明支持并深入研究了“综创论”思想,对推动这一理论发展产生了重要影响。刘鄂培等一批学者也为综创理论建设做出了各自贡献。以张岱年为代表的“综创论”,成为我国新文化理论探索中最富生命力的思潮之一。笔者自1990年起有幸在张岱年老师指导下从事“综创论”研究,1995年主持国家社会科学基金项目,比较系统地探讨了以“创造”为核心的新哲学理论框架,1999年出版“古道今梦”系列专著(由《新精神》《新认识》《新思维》三卷组成,约60万字)。张岱年、蒙培元、刘大椿三位学者分别为三卷写序。张岱年在序中评价拙作时指出:在认真评价儒、道、释思想的基础上,提出以《周易大传》生生日新为源,转化形成以“创”为主导的中华新精神,并将“创”作为核心范畴,融入中华文化内核。认为“创”是现代精神的标志,较“仁”更能体现人的本质,由此,提出了将“仁学”等传统思想转化提升为“创学”的新观点。张岱年:“序”,载刘仲林《新精神》,大象出版社1999年版。这是张老师对“创学”内涵精练而权威的概括。21世纪以来,笔者及有关教师、研究生等组成的学术团队,以中国科学技术大学哲学一级学科博士点等为平台,在“创学”理论探索和大众实践普及方面默默耕耘、不懈努力,取得了一批有独到探索意义的成果。《创学新文化理论研究》就是这批成果之一,该书的第六章对“创学”来源和含义作了较为详细的解读。笔者觉得,“创学”的特色可简要概括为四点:(1)跨学科的视野和方法。“创学”研究尝试突破中国传统哲学泛道德化的局限,在中西、文理、古今、凡圣四大会通的跨学科背景下拓展哲学新境。(2)“道”的古今通贯。“道”是中国传统哲学与文化的最高追求,“创学”继承这一思想,通过对道的“本体与境界”合一追求,实现古今之道的贯通。(3)从“仁学”到“创学”的转化。继承张岱年等中国哲学家“天人合一”的广义创造观,与现代西方创造学说结合,建设中西会通的“创学”理论。(4)落脚在大众实践亲证。贯彻先哲“百姓日用即道”的思想,把“创造之道”落实到百姓大众生活中,做到理论与实践“知行合一”,造就21世纪新人。以上四点联系起来就是跨学科—承道统—启新命—同修行,具体来说,“创学”是以“跨学科”拓新为视野,“道统”传承为主线,“创造”觉悟为追求,“大众”亲证为落脚点形成的以“创造之道”为核心的中西会通新哲学。2010年11月21日,由笔者发起,中国科技大学人文学院主办、安徽省图书馆协办的“中华文化大学”举行隆重的开学典礼,各界人士400多人参加,新华社等多家媒体作了报道。中华文化大学以“大学之道”的修行为宗旨,“承道统、启新命、同修行”为定位,坚持开放性和公益性,推动大学学子与社会大众同学共修,成为“创学”的大众实践基地。接着,陆续创办“中华文化大学网”(http://zhwhdx.ustc.edu.cn)、骨干学员学习班、在线网络视频课堂等,通过中华文化大学的基础教程《中华文化精修入门》《中西会通创学入门》,形成较为完整而多样化的“创学”教学传播实践体系。2014年,由笔者主讲的“中华文化精髓修养”课入选由教育部评选的“国家精品视频公开课”。四学博士不仅参与了创学理论研究而且积极参加大众化实践活动,在“中华文化大学”的普及教学、志愿者服务中都活跃着四学的身影,《创学新文化理论研究》就是在这一环境下产生的。这种新理论与大众实践密切结合的探索并不多见,应是该书首个特点。再者,该书系统地梳理了中国“综创论”的思想来源、历史传承、近代发展,不仅包括“综创论”的思想,也包括了马哲、科哲、儒家、道家、易家以及士林哲学思想,充分体现了“综创论”兼容并包的特点。另外,该书对“创学”的提出、具体内涵、思想特点进行了细致阐述,很好地呈现出创学“跨学科—承道统—启新命—同修行”的特点。综上所述,该书对中国新哲学文化探索,特别是“创学”的发展,做出了积极而重要的贡献。当然,由于中国哲学新理论探索长期被边缘化,“创学”理论研究如“逆水行舟”,加之“创造”本身的复杂性,中西会通的跨学科性,“创学”的建设尚处在初级阶段,许多理论和实践问题有待深入研究。从这个角度说,《创学新文化理论研究》在理论深入性、原创性上有待加强,相信随着四学博士这部处女作出版,会有更加精深的“创学”研究著述问世。开放的“创学”欢迎各界人士加入探索!创造是人的最高本性,是真善美的结晶,是人与其他动物的本质区别。一切进步改革的根本是人的创造力解放,市场经济从“外学”层面触及了问题的一半,而东西文化会通将从“内学”触及另一半。冲破千年经学范式桎梏,中国哲学再创造、中华文化启新命,前进!加油!刘仲林2015年8月22日于月树书屋

I am pleased to hear that Dr. Zhao Sixue's "Research on the Construction of China's New Culture Theory from the Perspective of Creation" (hereinafter referred to as "Research on the Theory of New Culture") has been published, which is the first book in philosophy with the title "Creation", which has profound meaning, and I would like to congratulate you! What is "Creation"? What are its connotations and characteristics? Let's start with a recent academic conference. In July 2015, the author attended the 19th International Conference of the International Society of Chinese Philosophy held at Chinese University in Hong Kong, with the theme of "Chinese Philosophy and the Contemporary World", where more than 150 academic colleagues from home and abroad gathered together to extensively exchange academic achievements in the field of Chinese philosophy. At the meeting, the author communicated with the 80-year-old Professor Cheng Zhongying, the founder of the International Society of Chinese Philosophy, and agreed that although there were many papers published at the meeting, most of them were interpretations or current applications of the ideas of the ancient philosophers, and there were very few new theoretical explorations for the future, which is lamentable. Professor Cheng has advocated "the re-creation of Chinese philosophy" in recent years, arguing that "the re-creation of Chinese philosophy is not only necessary, but also naturally feasible, and is an important way for human development and self-realization", Cheng Zhongying: "Chinese philosophy needs "re-creation", Social Sciences Daily, August 25, 2014. However, influenced by the traditional philosophical research paradigm, there are not many scholars who should be reconciled. In an era of great change, why has Chinese philosophy been dominated by the "paradigm of classical learning" for a long time, while theoretical reform has been marginalized? This phenomenon of weak creative force is worth pondering. In the 70s of the 20th century, overseas scholar Lin Yusheng proposed the "creative transformation" of "Chinese tradition". However, Mr. Lin refers to the "Chinese tradition" in general, and does not propose specific theories and methods of "creative transformation". The author believes that the core of Chinese culture is Chinese philosophy, so the core of Chinese traditional transformation is the creative transformation of traditional philosophy. If we do not stick to the surface of the term "creative transformation" and pursue its inner substance, then the new philosophical explorations of Chinese philosophers based on inheritance in the first half of the 20th century belong to "creative transformation" in a broad sense. For example, Xiong Shili's "New Theory of Knowledge", Feng Youlan's "Six Books of Zhenyuan", Jin Yuelin's "On the Tao", Zhang Dainian's "Five Treatises on Heaven and Man", etc. are all valuable explorations of the "creative transformation" of Chinese philosophy. In the second half of the 20th century, there were new developments in the theoretical construction of modern Neo-Confucianism in Taiwan, Hong Kong and overseas, forming the progression of the third phase of Neo-Confucianism. Overseas scholar Cheng Zhongying's "ontological hermeneutics" and Fu Weixun's "creative hermeneutics" are both new philosophical explorations and new philosophical methodologies. Due to well-known reasons, the exploration of new theories of Chinese philosophy in the mainland stopped for a long time during this period, and after the 80s, the exploration was active, such as Zhang Shiying's philosophy of "wholeness", Li Zehou's philosophy of "love book theory", Zhang Liwen's "harmony and harmony", Dong Guangbi's "contemporary new Taoism", etc. However, on the whole, the study of Chinese philosophy still focuses on the arguments of characters, schools, and opinions, and the construction of new theories is outside the mainstream of academia, and has not yet had due impact on the public. With the deepening and development of China's economic reform, the importance of China's philosophical and cultural renewal has become increasingly prominent. Promoting the creative transformation of Chinese traditional culture in the new century through the re-creation of traditional Chinese philosophy is not only the need for academic theoretical research, but also the urgent need for deepening reform and spiritual reconstruction. It is in this context that the book "Research on the Theory of New Culture" was published. The ideological basis of the book is Mr. Zhang Dainian's "Comprehensive Creation Theory" (hereinafter referred to as "Comprehensive Creationism"). As early as 1935, Zhang Dainian put forward the "theory of comprehensive creation", the central idea is to "combine the strengths of both the East and the West, carry forward China's inherent outstanding cultural heritage, and at the same time adopt the valuable and excellent contributions of the West, integrate into one, and become a new culture, but do not reconcile banally, but make a kind of creative synthesis" Zhang Dainian: "On the Cultural Construction of China", in Guowen Weekly, March 18, 1935. In the 40s of the 20th century, Zhang Dainian further comprehensively discussed the main points of his new philosophical system of "comprehensive creationism" through the "Five Treatises of Heaven and Man". In the 80s, Fang Keli and other scholars clearly supported and deeply studied the idea of "comprehensive creationism" in organizing a grand academic movement to comment on "neo-Confucianism", which had an important impact on promoting the development of this theory. Liu Epei and a group of other scholars have also made their own contributions to the construction of comprehensive innovation theory. The "comprehensive creation theory" represented by Zhang Dainian has become one of the most vigorous trends in the exploration of new cultural theory in China. Since 1990, the author has been fortunate to engage in the research of "comprehensive creation" under the guidance of teacher Zhang Dainian, presided over the National Social Science Foundation project in 1995, systematically discussed the new philosophical theoretical framework with "creation" as the core, and published a series of monographs on "Ancient Ways and Modern Dreams" in 1999 (consisting of three volumes: "New Spirit", "New Understanding" and "New Thinking", about 600,000 words). Three scholars, Zhang Dainian, Meng Peiyuan, and Liu Dachun, wrote the prefaces to each of the three volumes. Zhang Dainian pointed out in his evaluation of the humble work in the preface: On the basis of carefully evaluating the ideas of Confucianism, Taoism and interpretation, he proposed to take the birthday of the "Zhou Yi Da Biography" as the source to transform into a new Chinese spirit led by "creation", and take "creation" as the core category and integrate it into the core of Chinese culture. Believing that "creation" is a symbol of the modern spirit and can better reflect the essence of human beings than "ren", a new view of transforming traditional ideas such as "renxue" into "creation" is proposed. Zhang Dainian: "Preface", in Liu Zhonglin's "New Spirit", Elephant Publishing House, 1999. This is Mr. Zhang's concise and authoritative summary of the connotation of "creation". Since the beginning of the 21st century, the author, the academic team composed of relevant teachers and graduate students, etc., have made silent efforts and unremitting efforts in the exploration of "creation" theory and the popularization of popular practice on the platform of the doctoral program of the first-level discipline of philosophy of the University of Science and Technology of China, and have achieved a number of unique exploration results. One of these achievements is "Research on the Theory of New Culture of Creation", and the sixth chapter of the book provides a more detailed interpretation of the source and meaning of "creation". The author believes that the characteristics of "entrepreneurship" can be briefly summarized into four points: (1) Interdisciplinary vision and method. The study of "Creation" attempts to break through the limitations of the pan-moralization of traditional Chinese philosophy, and expand the new realm of philosophy in the interdisciplinary context of Chinese and Western, liberal arts, ancient and modern, and the four major conferences of all saints. (2) The continuity of the "Tao" in ancient and modern times. "Tao" is the highest pursuit of traditional Chinese philosophy and culture, and "Chuangxue" inherits this idea and realizes the connection between ancient and modern Tao through the pursuit of the unity of "ontology and realm". (3) The transformation from "benevolence" to "creation". Inheriting the broad concept of creation of "the unity of heaven and man" of Chinese philosophers such as Zhang Dainian, it combines it with modern Western creation theory to build the theory of "creation" that connects China and the West. (4) Landing in the public practice witness. Implement the philosopher's idea that "the people's daily use is the way", implement the "way of creation" into the lives of the people, and achieve the "unity of knowledge and action" between theory and practice, so as to create a new person in the 21st century. Specifically, "Creation" is based on the "interdisciplinary" expansion of the horizon, the inheritance of "Taoism" as the main line, the "creation" consciousness as the pursuit, and the "public" as the foothold, with the "way of creation" as the core to form a new philosophy of Chinese and Western communication. On November 21, 2010, initiated by the author, hosted by the School of Humanities of the University of Science and Technology of China and co-organized by the Anhui Provincial Library, the "Chinese Culture University" held a grand opening ceremony, attended by more than 400 people from all walks of life, and reported by Xinhua News Agency and other media. With the tenet of "the way of the university" and the orientation of "inheriting the Tao, initiating new life, and practicing together", Chinese Culture University adheres to openness and public welfare, promotes university students to practice together with the public, and becomes a public practice base for "creating learning". Then, the "Chinese Culture University Network" (http://zhwhdx.ustc.edu.cn), backbone student study classes, online video classes, etc. were successively established, and a relatively complete and diversified "Introduction to Chinese Culture Learning" teaching and communication practice system was formed through the basic courses of Chinese Culture University "Introduction to Chinese Culture Refinement" and "Introduction to Chinese and Western Communication". In 2014, the course "Cultivation of the Essence of Chinese Culture" taught by the author was selected as the "National Excellent Video Open Course" selected by the Ministry of Education. Dr. Sixue not only participated in the research of creation theory but also actively participated in popular practical activities, and was active in the popularization of teaching and volunteer service of "Chinese Culture University", and "Research on the Theory of New Culture of Creation" was born in this environment. This kind of exploration of the close integration of new theory with popular practice is rare, and should be the first feature of the book. Moreover, the book systematically sorts out the ideological sources, historical inheritance, and modern development of China's "comprehensive creationism", including not only the ideas of "comprehensive creationism", but also the philosophical thoughts of Ma Zhe, Kezhe, Confucianism, Taoism, Yijia and Shilin, fully embodying the inclusive characteristics of "comprehensive creationism". In addition, the book elaborates on the proposal, specific connotation and ideological characteristics of "creation", and well presents the characteristics of "interdisciplinarity-inheritance-enlightenment-practice". To sum up, the book has made positive and important contributions to the exploration of new philosophy and culture in China, especially the development of "Chuangxue". Of course, due to the long-term marginalization of the exploration of new theories in Chinese philosophy, the theoretical research of "creation" such as "sailing against the tide", coupled with the complexity of "creation" itself, the interdisciplinarity of China and the West, the construction of "innovation" is still in its infancy, and many theoretical and practical issues need to be studied in depth. From this point of view, the theoretical depth and originality of "Research on the Theory of New Culture" needs to be strengthened, and it is believed that with the publication of the debut book of the Four Doctors, there will be more profound research works on "creation". Open "Creation" welcomes people from all walks of life to join in the exploration! Creation is the highest nature of man, the crystallization of truth, goodness and beauty, and the essential difference between man and other animals. The root of all progressive reforms is the liberation of human creativity, the market economy touches half of the problem from the level of "external learning", and the East and West cultural convergence will touch the other half from "internal learning". Break through the shackles of the thousand-year-old paradigm of classical learning, recreate Chinese philosophy, enlighten Chinese culture, and move forward! Come on! Liu Zhonglin at Yueshu Book House on August 22, 2015(AI翻译)

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GB/T 7714-2015 格式引文
赵四学.创学视域下的中国新文化理论建设研究[M].北京:中国社会科学出版社,2015
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赵四学.创学视域下的中国新文化理论建设研究.北京,中国社会科学出版社:2015E-book.
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赵四学(2015).创学视域下的中国新文化理论建设研究.北京:中国社会科学出版社
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