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題名 當代中華新士林哲學與現代性困境的超克 其他題名 Contemporary Chinese Neo-Scholasticism and the Overcoming of the Malaise of Modernity 作者 沈清松
Shen, Vincent貢獻者 哲學系 關鍵詞 現代性 ; 中華新士林哲學 ; 于斌 ; 羅光 ; 李震 ; 開放的人文主義
Modernity ; Chinese Neo-Scholasticism ; Paul Yu Bin ; Stanislaus Lo Kuang ; Gabriel Li ; Open Humanism日期 2010.11 上傳時間 20-十二月-2013 17:45:50 (UTC+8) 摘要 本文擬從超克現代性困境的角度來重讀並品評中華新士林哲學。西方現代性立基於人的主體性，強調人的理性，以及人所建構的表象文化。在其中，主體透過理性與表象的建構，操弄權力，宰制他人與他物，於是造成種種窘固，弊端叢生。新儒家強調人的主體性並用以重建中國哲學和奠立中國現代化的先驗依據，然而忽視了他者的向度，尤其忽視人對終極他者的開放性。當代新儒家作為一種主體哲學，以「仁」為主體的自覺而不講論與實踐愛的倫理學，不易克服現代性困境。相較起來，當代中國的天主教學者，尤其是中華新士林哲學，在融合中華文化的過程中，直住強調人文精神，但仍力圖維繫對終極他者的關係。雖然他們用基督信仰所詮釋的，並不必然是中國哲學的歷史圖像，但他們努力要指出中華文化和中國哲學中具有不可化約為人性內在的超越向度，並提倡與實踐虛己謙遜、愛天愛人的倫理學，確是彌足珍貴。他們所建立的哲學體系，能從本體論、宇宙論、人性論、倫理學、修養吉侖的角度，超克現代性的困境。由於篇幅所限，本文僅舉于斌（第二節）、羅光（第三節）、李震（第四節）三人為例，說明其思想走向與生命實踐如何能超克現代性的困境。
This paper re-reads and re-assesses the development of’ Chinese Neo-Scholasticism in terms of its potential to overcome the malaise of modernity, which has been caused by the self-enclosure of human subjectivity, the culture of representations, impoverishment of human reason, and the tendency towards domination by the will to power that characterize Modernity. Different from it, Modern New Confucianism keeps itself to the self-enclosed human subjectivity, without the love for many others, with their strong discourse and weak praxis, and therefore still belongs to modernity and is unable to overcome its malaise. In comparison, Chinese Neo-Scholasticism, in its attempt of synthesis with Chinese philosophy, is open to God, to all things in the universe, to other people, and to love them in their life praxis, it does not allow the self-enclosure of human nature. Even it what they interpret is not necessarily the historical image of Chinese philosophy, their effort in keeping irreducible human nature`s openness to God arid many others is very significant today. The philosophical system they build, containing diverse dimensions such as ontology, cosmology, theory of human nature, ethics, theory of self-cultivation, philosophy of culture and philosophy of education...etc., and their actualization of’ their ideas in their life praxis, indeed offer a way of life and thinking that is capable of’ overcoming the malaise of modernity. This paper will take Cardinal Yu Bin, Archbishop Lo Kuang and Mgr. Gabriel Li, and their theories and life praxis as examples of analysis.關聯 哲學與文化月刊, 37(11), 5-22 資料類型 article dc.contributor 哲學系 en_US dc.creator (作者) 沈清松 zh_TW dc.creator (作者) Shen, Vincent en_US dc.date (日期) 2010.11 en_US dc.date.accessioned 20-十二月-2013 17:45:50 (UTC+8) - dc.date.available 20-十二月-2013 17:45:50 (UTC+8) - dc.date.issued (上傳時間) 20-十二月-2013 17:45:50 (UTC+8) - dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/62829 - dc.description.abstract (摘要) 本文擬從超克現代性困境的角度來重讀並品評中華新士林哲學。西方現代性立基於人的主體性，強調人的理性，以及人所建構的表象文化。在其中，主體透過理性與表象的建構，操弄權力，宰制他人與他物，於是造成種種窘固，弊端叢生。新儒家強調人的主體性並用以重建中國哲學和奠立中國現代化的先驗依據，然而忽視了他者的向度，尤其忽視人對終極他者的開放性。當代新儒家作為一種主體哲學，以「仁」為主體的自覺而不講論與實踐愛的倫理學，不易克服現代性困境。相較起來，當代中國的天主教學者，尤其是中華新士林哲學，在融合中華文化的過程中，直住強調人文精神，但仍力圖維繫對終極他者的關係。雖然他們用基督信仰所詮釋的，並不必然是中國哲學的歷史圖像，但他們努力要指出中華文化和中國哲學中具有不可化約為人性內在的超越向度，並提倡與實踐虛己謙遜、愛天愛人的倫理學，確是彌足珍貴。他們所建立的哲學體系，能從本體論、宇宙論、人性論、倫理學、修養吉侖的角度，超克現代性的困境。由於篇幅所限，本文僅舉于斌（第二節）、羅光（第三節）、李震（第四節）三人為例，說明其思想走向與生命實踐如何能超克現代性的困境。 en_US dc.description.abstract (摘要) This paper re-reads and re-assesses the development of’ Chinese Neo-Scholasticism in terms of its potential to overcome the malaise of modernity, which has been caused by the self-enclosure of human subjectivity, the culture of representations, impoverishment of human reason, and the tendency towards domination by the will to power that characterize Modernity. Different from it, Modern New Confucianism keeps itself to the self-enclosed human subjectivity, without the love for many others, with their strong discourse and weak praxis, and therefore still belongs to modernity and is unable to overcome its malaise. In comparison, Chinese Neo-Scholasticism, in its attempt of synthesis with Chinese philosophy, is open to God, to all things in the universe, to other people, and to love them in their life praxis, it does not allow the self-enclosure of human nature. Even it what they interpret is not necessarily the historical image of Chinese philosophy, their effort in keeping irreducible human nature`s openness to God arid many others is very significant today. The philosophical system they build, containing diverse dimensions such as ontology, cosmology, theory of human nature, ethics, theory of self-cultivation, philosophy of culture and philosophy of education...etc., and their actualization of’ their ideas in their life praxis, indeed offer a way of life and thinking that is capable of’ overcoming the malaise of modernity. This paper will take Cardinal Yu Bin, Archbishop Lo Kuang and Mgr. Gabriel Li, and their theories and life praxis as examples of analysis. en_US dc.format.extent 5066987 bytes - dc.format.mimetype application/pdf - dc.language.iso en_US - dc.relation (關聯) 哲學與文化月刊, 37(11), 5-22 en_US dc.subject (關鍵詞) 現代性 ; 中華新士林哲學 ; 于斌 ; 羅光 ; 李震 ; 開放的人文主義 en_US dc.subject (關鍵詞) Modernity ; Chinese Neo-Scholasticism ; Paul Yu Bin ; Stanislaus Lo Kuang ; Gabriel Li ; Open Humanism en_US dc.title (題名) 當代中華新士林哲學與現代性困境的超克 zh_TW dc.title.alternative (其他題名) Contemporary Chinese Neo-Scholasticism and the Overcoming of the Malaise of Modernity en_US dc.type (資料類型) article en
