探索前期中国的精神和观念——“新子学”刍议

论文分别从诸子普遍性的"道"的观念、儒学之经学与子学关系的重新审视以及庄子学的个案等不同角度重新探赜诸子学与现时代的内在关联。孙少华认为,中国文化精神之所以历经几千年而绵延不绝,主要是中国古代哲人学说中蕴含着对宇宙、人生、社会的普遍性认知,可以为不同时代提供相同或相近的思想指导。就诸子所提倡的具有普遍意义的"道"而言,这应该是共通的,是历代都需要的。我们需要建立一个适应历史发展和社会需求的"新传统",并建立"新经典"。刘思禾认为,子学是"国际"竞争与时代转型的产物,诸子学派的发展与诸侯的支撑密切相关,都涉及政治秩序和思想秩序的高度统一。可以把春秋战国直至隋唐称为早期中国,把唐宋之后称作晚期中国。前者可以说是中国思想的自身发展时期,其基本冲突主要集中在经子之间,经学和子学共享着基本的共识,其区别于晚期者在于以社会控制为思考面向,注重公共秩序。而中国晚期思想的根本在于本土与外来的对抗,所以宋儒的正统—异端意识特别强烈。随着中国意识的觉醒,诸子学作为一个独立的学术领域的观念逐渐生长。在现代学术语境下,诸子学是有第四期发展空间的。孙以昭认为,"新子学"的"新",应该是全方位的"新",而不是某一方面的"新"。也就是说,要做到"三新一全":观念新、视角新、方法新、数据全。它涉及传统选题的深化与突破、传统方法的改善与突破、传统观念的更新与突破。写出新的子学著作同样极为重要,我们既需要传统的校勘注疏大家,也需要更为全面的思想家、哲学家、文史专家。

These papers discuss the inner connection of ancient Chinese ideas and the present needs in different angles. Sun Shao- hua thinks that ideas of universe,life and society can provide similar guidance,so they have universal significance which is needed in different periods,and we need to set up 'new tradition'and 'new classics'. Liu He thinks that new study of philosophers in the pre- Qin period is the product of international competition and transformation of times. The early China is before the Tang Dynasty after which it is late China. The ideas in late China are influenced by foreign ideas,so the Confucian scholars in the Song Dynasty are much aware of foreign ideas. In the present context of modern academic learning,new study of ancient Chinese philosophers has the developing space of the fourth stage. Sun Yi- zhao thinks that 'new'means new ideas,new perspective,new way as well as data,which involve in the deepening and breakthrough of the traditional topics,improvement of traditional ways and innovation of traditional ideas.