当代新儒家之现代化与现代性批判:对批判理论之批判

Modernization and Modernity in Contemporary New Confucianism: A Critique of Critical Theory

当代新儒家的课题是如何完成哲学与文化的现代化,但同时不陷于西方现代化中所衍生的现代性的黑暗面。本文通过与批判理论之比较展示儒家对文化之批判性的一面。批判理论以客观知识为依据而对意识形态作出批判,使人能从自我幻骗与自加的压迫中解放出来,以克服现代性之黑暗面。哈贝马斯批判工具理性之僭越,以实践理性复归主位来完成现代化。后现代主者则以为现代化实只是理性对个体之压迫,因而反对理性之论述而寻求个体之解放。本文以为两者都对西方现代化的诊断只对了部分,实践理性是批判的根源,但实践理性也可以对个体产生压迫。文化之能持续不断依于文化理念之是否能合理地持续发展,此即文化理念之是否能达到反省的自我认可。儒家以仁心为历史文化之原动力,仁心促使文化理性地发展,同时也是文化发展之批判根源,具备理性的反省认可的要求。本文最后从儒学作为一批判理论考察五四文化运动之性质,指出这是中国文化寻求现代化的要求,但也是一自挖传统的文化运动,不能达到理性的反省的认可。当代新儒家之开新外王正是寻求以实践理性之仁心回归正位,发挥儒学传统之批判功能,以为中国建立超越西方现代化的世界文化。

Contemporary New Confucianism faces the question of how to modernize Confucian philosophy and culture without becoming ensnared in the dark side of Western modernity. Through a comparison with critical theory, this paper examines Confucianism＇s critical aspect toward culture. Critical theory, which has as its basis objective knowledge, is averse to ideology, seeking to liberate people from self-deception and self-imposed oppression, which are part of the dark side of modernity. Jürgen Habermas criticized the dominance of instrumental rationality and supported a reversion to practical reason in order to achieve modernization, whereas postmodernists argued that modernity is just the oppression of the individual through reason. Therefore, postmodernists opposed rational discourse, seeking individual liberation instead. This paper argues that both Habermas and the postmodernists were partially correct about Western modernization, as practical reason is not only a source of criticism, but can also oppress individuals. A culture＇s continuation depends on the rational and sustainable development of its concepts, namely, on whether or not cultural concepts can strengthen self-recognition through introspection. Confucianism regards benevolence as the driving force of history and culture. Benevolence promotes a rational and introspective cultural development process. This paper also uses Confucianism as a parallel to critical theory in order to examine the nature of the May Fourth Movement. As the movement sought the modernization of Chinese culture while totally discarding tradition, the movement was counterproductive to rational introspection and self-recognition. Contemporary Confucians renovate the traditional idea of ＂outer kingliness＂ that aims to return the practical reason of benevolence to its rightful place. The traditionally critical features of Confucianism can thereby be fully extended to make Chinese culture universal, exceeding Western modernization.