培养“君子”,还是培养“新民”?——孔子与梁启超德育目标比较

“君子”和“新民”分别是孔子和梁启超提出的理想德性人格。这两种理想人格,在提出逻辑、内涵体系、政治命运等方面,既具有相同点,又有不同点。之所以如此,在于他们所处的时代和各自政治理想各有异同。我国当前的公民道德建设,要借鉴他们的思想逻辑,对其思想加以批判和继承,避免走向极端。

中道──“周文”所显现的上古伦理精神──中西文化研究系列之一

先秦儒学以中庸为至德，认为古圣相传之道即一“中”道。此说于史可谓确然有据。《诗》、《书》崇尚情文中和的德性理想和温恭平和、宽柔敦笃的人格风范；周礼本亲亲以成其社会的等级原则，以礼、乐互涵为德性教化之本；《易经》以神道设教，贯通一阴阳和合、刚柔相济的日常生活智慧。这些，都体现了一种文质中道的伦理精神。这种中道精神对先秦儒家的心性之学乃至中国传统文化影响至巨。

Kant＇s Copernican Revolution

In Critique of Pure Reason, Kant explains his critical method ＂as an experiment＂ in metaphysics. The aim of that ＂experiment＂ is to establish ＂an entire revolution＂ in philosophical thinking, which was initiated by the Copernican revolution in cosmology in order to find the secure path, and its possibility application to metaphysics. Kant＇s aim in Critique of Pure Reason is to rescue metaphysics from a ＂blind groping＂ by undertaking a revolution in metaphysics as Copernicus has brought to cosmology. Kant＇s Copernican turn consists in the assertion that the possibility of knowledge requires that ＂the objects must conform to our cognition.＂ From Kant＇s view, we can know only what we ＂construct,＂ ＂make,＂ or ＂produce＂ as a necessary condition of knowledge, but we cannot know the mind--independent external world, i.e., the world which is independent of us. Kant＇s epistemological constructivism is the central point to his Copernican revolution.