从“安身立命”到“社会改造”——梁漱溟对现代新儒家“成人”之教的省思

梁漱溟及其同道者以教育通向中国社会改造的道路,在儒家“成人”之教的“现代”转化中颇具代表意义。梁氏的教育道路围绕其“两大问题”展开,并以“人生问题”为根本。他以“成人”为教育的根本目标,其教育思想的核心脉络可概括为:以“情意教育”导向积极进取的人生态度塑造,以社会主体塑造通向社会文化的整体重建。其中的关键在于两点:其一,使着意于“内”的“成人”之教,发展出其向“外”进取的一面;其二,使“修身成德”的“养性”之道,转化出“能群”“为公”的力量。由此,梁漱溟在泰州学派“觉民行道”之路的基础上,通过对儒家两大经典命题“孔颜之乐”“成己成物”内涵的发展,从转“欲”为“刚”和生命“创造”两个层面,建构其以安身立命的“成人”之教通向人生与社会之整体重塑的教育道路。亦即,以立足人伦日用、深入生活世界的教育,启人自觉、贯通身心;以身心贯通的教育,导向自我创造与社会创造、人的塑造与社会塑造的同步共构。在这条由心灵至社会的教育道路中,还隐伏着他对儒家“内圣外王”之学的“现代”转化——心灵事业与社会事业的同构。

Taking Nature Seriously： Hegel on Nature and the Education of the Mind

The incredible extent of current environmental destruction justifies the modern concern to resist the alienated view of nature as a resource to exploit a totality of dead and meaningless objects, a totally disenchanted world. In this spirit, modern philosophy tries to take nature seriously by recapturing a sense of nature＇s intrinsic value. Hegel respects nature to the extent that it bears the trace of the human mind, to the extent that it is forced ＂to speak the voice of reason.＂ Although there are grounds for being critical of the Hegelian project, especially because Hegel remains silent on the issue of our duties towards nature for the sake of nature and his argumentation serves the primordial desires of human reasoning and not the rights of nature itself, it is suggested that no matter how much inauthentic and incomplete is the recognition that the human mind acquires in its dialectical confrontations with nature. Hegelian phenomenology grants the human mind with a remarkable degree of self-certainty, necessary for all its subsequent educational enterprises.