【作者】 陈奇娟；

【导师】 季芳桐；

【作者基本信息】 南京理工大学 ， 思想政治教育， 2012， 博士

【摘要】 梁漱溟先生是现代新儒学的开启者,纵贯其一生,不论是学术思想还是社会实践,皆不出儒家“内圣外王”这一模式。本研究以马克思主义历史唯物论为主要研究方法,从道德观、教育观和乡村建设运动三个方面对梁漱溟“内圣外王”思想进行全面的梳理与深入的剖析,并且挖掘其对思想政治教育的现实意义。道德观是梁漱溟“内圣外王”思想的基础。在道德观上,梁漱溟致力于重建儒家道德主义传统,解决现代性危机,为人们找回安身立命之所。在新儒学心性论上,他主张人性本善,指出了个体至善与社会至善的途径：只有生命灵通,个体才能向善；只有复兴礼乐,建设伦理本位的社会,才能使社会至善。在对道德的界定上,他突破了一般人把道德视为枯燥、拘谨、远离生活的看法,而是认为“道德是生命的和谐,是人生的艺术”；在道德与宗教的关系上,他认为道德虽无宗教之体却有宗教之用,因此提出了在中国社会“以道德代宗教”的构想。在道德层次上,他作出了“道德之俗”与“道德之真”的划分,认为一时一地的道德是“道德之俗”,本乎内心自觉自律而行事的道德才是“道德之真”,这是道德自由的最高境界。在道德修养问题上,他认为儒家之学是修养之学,道德修养是从自然人到道德人的必由之路,因此必须重视慎独、反求诸己等修养方法。梁漱溟的道德观集中体现了其学术思想“内圣”的一面。教育是梁漱溟从“内圣”走向“外王”的重要路径。在教育观上,梁漱溟以生命哲学为基础,认为教育之本在于启发人心向上；通过对中西教育之比较,他认为西方知识教育是用,中国情志教育是体,整全的教育应该是两者不可偏废的教育,教育“要着眼一个人的全生活”；通过对新式教育的批评,他认为教育既要合于教育的道理,又要合于人生的道理,反对教育脱离社会、教育贵族化、教育商业化、教育制裁化等取向。乡村教育是乡村建设的主要内容,也是乡村建设的重要途径。在梁漱溟“内圣”走向“外王”的过程中,乡村教育起了十分重要作用。梁氏尤其重视对广大乡村居民的人生教育与道德教育,他试图以此提高广大乡村居民的道德水平,培育他们的理性精神,为乡村现代性找到价值依托,最终实现化成天下的理想。因此,乡村教育集中体现了梁漱溟“内圣”思想与“外王”实践的有机结合。乡村建设运动是梁漱溟“内圣外王”思想的实践模式。他认为中国的政治问题说到底是文化问题,文化复兴即是民族复兴。乡村建设运动的实质是“老根发新芽”,在他看来,这是改造中国的有效途径。在乡村建设的依据上,他立足于对中国社会结构的独到分析——“伦理本位,职业分途”。在乡村建设的进路上,他选择“从理性求组织”。他通过对传统“乡约”的创造性转化,建立了新的组织构造——村学乡学,作为乡村教育和乡村建设的载体。村学乡学是政教合一的组织,既富有西方文化的团体精神,同时又容纳了中国两大长处——伦理主义和人生向上。在乡村社会的运行原则上,他设想“以礼俗代法律”,认为法律只适合于西方个人本位的社会,而礼俗才是中国伦理社会的最佳选择。在乡村建设的目标设计上,他希望建立一个理想的新礼俗社会。总之,梁漱溟的乡村建设运动,集中体现了是他学术思想“外王”的一面。总之,梁漱溟先生的思想学说蕴藏着儒学“内圣外王”的精神实质。而且,梁氏的“内圣外王”之学与思想政治教育存在相通之处,尤其是对思想政治教育提升德性生命、对思想政治教育大众化、思想政治教育生活化等皆具有重要的价值。更多还原

【Abstract】 In Liang Shuming’s life, both his academical idea and socail practice follow Confucian "internal saint and external king". The paper adopts Marxism historical materialism to research Liang Shuming’s "internal saint and external king"idea comprehensivly and thoroughly, including cultural, moral, educational, and political scopes. The paper hopes to show Liang Shuming’s ideas factually, as well as to create new idea and excavate time value,especially to Ideological and Political Education.In moral ideas, Liang Shuming makes great efforts to rebuild moralism of the Confucian, in order to resolve modern crisises and provide spirit support for people. About human nature, he thinks people are virtuous inherent. He points out how to make people virtuous and society harmonious:only one’s life is being consciousness, can one be virtuous; only convenance is renewed, can society be harmonious. About the definition of moral, he is different from other people who consider moral as bald, restrictive and far from life. He regards moral as "the harmony of the life, the art of the life". About the relation between moral and religion, he considers moral is not religion, but has religionary function, so he puts forward "replacing religion by moral". About moral levels, he marks off common moral and genuine. If moral is affected by time and place, this moral is common moral; if moral is performed by people’s heart, this moral is genuine moral and is the highest moral level. About moral cultivating, he regards the Confucian focus on cultivating one’s morality. People must pay attention to moral cultivating, by this way, people will be moral. The above-mentioned ideas embody Liang Shuming’s "internal saint"spirit.In educational ideas, Liang Shuming thinks education is to enlighten people onward in the base of life philosophy. By comparing Chinese education with westen education, he considers westen knowledge education is tool, while Chinese emotion education is essential. Reasonable education should contain both, education need focus on one’s all life. By criticize new education pattern, education should be fit for both education and life. He is against for the follow phenomenas:education is far from society, education is of business, education is of system and so on. Country education is not only the main contain of the country constructing, but also the important way of the country constructing. country education plays an important role in the process from " internal saint" to " external king". Liang Shuming especially attaches importance to moral education. By this way, he wants to advance people’s moral level, cultivate rational spirit and promote social development. Therefore, country education embodies the combine of "internal saint" ideas and social practise.Liang Shuming thinks political problem is culture problem ultimately, so culture renaissance is nation reconstruction. Country constructing is virtually to "creat new culture, rescue old country", that is to say, to make old root germinate, which is the useful way of rebuilding China. He considers Chinese social configuration is base on ethic and China has no class. Liang Shuming chooses to construct organise from rationalism. He sets up a new organise—village school, through reconstructing the traditionary "village agreement" Village school is an political and educational organise, which has western team spirit and Chinese ethical sirit. He plans to "replace law for ethic", because he thinks law is only fit for western society, while ethic is suitable to China. By country constructing, Liang Shuming wants to conceive a ideal society. The above-mentioned ideas embody Liang Shuming’s "external king"spirit.Although Liang Shuming has never regarded his own ideas as "internal saint and external king", his ideas contain the spirit:"internal saint and external king". Liang’s "internal saint and external king" ideas as well as Ideological and Political Education are are common in some sides. It can help Ideological and Political Education advance individual moral life, more life style and more popular.更多还原