“新子学”与“新子学主义”:由学术体系到实践方向

“Neo-Zixue” and “Neo-Zixuelism”: From The Academic System to The Practical Direction

"新子学"自提出开始,便以对中国文明"主体性"与"多元性"的坚持,作为自身最核心的价值诉求。一般来看,由于"主体性"与"多元性"在立场上的背反,二者很难同时兼容在同一理论框架之下。然而"新子学"所坚持的这两项原则在特定的情况下,不仅具有合理性,而且还对现实问题具备有效的回应能力。所谓特定情况下的合理性,源自于"新子学"在对先秦诸子思想与学术进行整体性研究时,对诸子时代与前诸子时代的中国文明基本形态作出的判定,以及对这一文明形态不间断传续至今的肯定,而强有力的回应效力更是来自于,前者在考古器物层面上确切可证性,以及对当下时代的根本特质具有的超越。因此,"新子学"不仅是一种通过论证而得出的学术理论系统,更形成了对当下各种社会思潮的超越,并由此确立了"新子学主义"的实践方向。

＂Neo-Zixue ＂, since its concept came into being, has insisted on adhering to the＂subjectivity＂and ＂pluralism＂of Chinese civilization as its core value. Generally speaking, because the contrastive positioning of ＂subjectivity＂and ＂pluralism＂, the two are very difficult to be compatible with each other in the same theoretical framework. However, the two principles of ＂Neo-Zixue ＂ are not only reasonable but also effective for practical problems. The so-called rationality under specific conditions originates from the overall judgement of the basic forms of Chinese civilization of Pre-Qin thoughts and the era before that, and the affirmation of the uninterrupted civilization when conducting a comprehensive academic study on Pre-Qin philosophers＇ thoughts. The powerful response effect comes from the exact verifiability of the rationality at the archaeological level, and the transcendence of the fundamental characteristics of the present era. Therefore,＂Neo-Zixue＂is not only an academic theory system derived from argumentation, but also the transcendence of all kinds of social thoughts of the present society, and thus establishing the practical direction of ＂Neo-Zixuelism＂.