儒学常道与未来儒学发展

Confucian Tao and Its Development in the Future

中华民族的伟大复兴,一定离不开孔子儒学的精神滋养。然现代新儒家将儒学的现代复兴引向重在择发儒学的宗教性、终极关怀上来,这些问题纯属西方基督教特有的经过末日审判来世能否进入天国的范畴,与中国原始儒家所需要的现实情感关怀格格不入。新儒家以一种超常识、超思辨"智的直觉"去体悟"仁心与生生天道"(刘述先),或心体性体(牟宗三),或本体(成中英)等。这种道体不是原始儒家的本怀,也不是未来儒家需要的东西。原始儒家有道体,其道体是具有康德理性般存在的普遍性与必然性,但却根植于每个人的情感及其家庭的伦理之中,是积久涵养之工夫,非如有另一物般之实体的存在。儒学是个情感问题,亦绝非仅人生价值取向问题。

The great rejuvenation of the Chinese nation can not be inseparable from the nourishing by spirit of Confucianism. How- ever, the Neo Confucianism is leading the modern revival of Confucianism to the direction which focuses on the religiousness and ulti- mate concern of Confucianism while these issues are purely Western Christianity which gives attention to this problem, that is, who can get to heaven on Judgment Day for the future, which is incompatible with the reality of Chinese Original Confucian needs of the emo- tional care. The neo-Confucianism comprehend benevolence and life of heaven （Liu Shuxian） , mind and nature noumenon （Mou Zongsan）, ontology （Cheng Zhongying） in super common sense and super speculation （intellektuelle Anschauung）. This Tao is not the original Confucianism, nor is it what the Confucian needs in the future. The original Confucian has its own Tao which is a Kantian rational existence of the universality and inevitability, but rooted in each person＇s emotions and their family ethics and which is a result of a long-term conservation cultivating, not like that there is another physical existence of the entity. Confucianism is an emotional issue and it is by no means a matter of value orientation.