【作者】 周良发；

【导师】 徐国利；

【作者基本信息】 安徽大学 ， 中国哲学， 2012， 博士

【摘要】 历史哲学,是人们对社会历史发展规律与内在衍进的哲学思辨。尽管“历史哲学”一词直至18世纪中期才由法国思想家伏尔泰提出,但中西方古代社会均不乏历史哲学思想。限于多种原因,中国古代历史哲学并未形成一套完备的理论体系。近代以来,随着中西文化交流的深化,西方现代历史哲学陆续传入我国，这对国人构建自己的历史哲学体系大有裨益。当然,我们探索历史哲学并非为了纯粹的学术研究,而是为了省察中国人与中国社会的生存、发展与未来前景。在此情形之下,深入剖析梁漱溟的历史哲学具有重要的现实意义。作为现代新儒家,梁漱溟理论探究的目的在于解决人生问题和现实问题。这两大问题的解决,很大程度上取决于他对社会历史发展规律与内在趋势的精确把握。因此,梁漱溟为数不多的学术论著中,零零散散地蕴含着历史哲学理论。通过《东西文化及其哲学》、《乡村建设理论》、《中国文化要义》、《人心与人生》等论著,他从历史本体论、历史动力论、历史发展观、历史形态论、历史结构论、历史决定论、历史认识论对人类社会历史进行了颇为独特的阐述与抉发。在历史本体论上,梁漱溟重构生命本体论。他以儒家传统生命意蕴为基底,援引柏格森的生命哲学构建新的形上本体。他改造了柏格森生命冲动派生一切生命现象的观点,认为世界万物由延绵不息的生命之流构成,而生命就是历代哲学家苦苦追寻的根本,是宇宙、人生与社会的最高概括。与柏格森不同的是,梁漱溟对生命作了新的发挥和扩展,认为宇宙由“生活”构成,为其文化哲学提供了理论基石。在历史动力论上,梁漱溟提出意欲动力论。在他看来,正是意欲表现程度的不同,才产生向前的西方社会、持中的中国社会以及向后的印度社会。应该说明的是,“意欲”一词虽由梁漱溟独创,但有着深厚的理论渊源。也就是说,“意欲”由中国古代哲学的“欲望”与西方现代哲学“意志”融会而成。经过梁漱溟的洗礼与改铸,“意欲”不仅融入西方现代哲学精神,还熔铸了中国传统文化特质,在历史发展的动力问题开拓新的思路。在历史发展观上,梁漱溟构建了三阶段论。人类历史怎样发展,是否存在特定的规律?这是历史哲学家必须面对的难题。马克思主义唯物史观认为,人类社会从低到高经历五种社会形态：原始社会、奴隶社会、封建社会、资本主义社会与共产主义社会。基于意欲动力论,梁漱溟认为社会历史的发展与演进与个人的主观意欲密切相关,并将其概括为次递展开的三个阶段：物质需求→精神追寻→终极关怀。在历史形态论上,梁漱溟主张文化形态论。他根据文化之异,把人类历史概括为西洋、中国与印度三种类型,实质上是一种文化形态史观。也就是说,人类历史表现为不同形态的文化。在他看来,历史即是文化,历史与文化二者合一,实不可分。历史就是文化的历史,文化乃是历史的文化。在社会结构论上,梁漱溟提出伦理型社会。在他看来,作为一个注重伦理的社会,中国社会的基本特征是“伦理本位”、“职业分途”以及“几乎没有宗教的人生”。在儒家文化的规约下,中国人把伦理道德作为日常的行为规范,从而淡化了宗教信仰的作用,从而形成只有“职业分途”,没有阶级对立的社会。在历史决定论上,梁漱溟回归天才圣贤观。谁决定人类社会的发展方向,足天才圣贤,还是普通民众?在此问题上,梁漱溟完全融受了中国古代哲人的天才史观。在他看来,天才人物的出现致使中国文化早熟,中国人折入第二路向；圣贤人物的引领遂使古代中国成为伦理本位的社会;并对现代知识分了满怀期待,认为他们才能拯救国运、开创未来。在历史认识论上,梁漱溟推崇直觉认识论。他既吸收了中国传统哲学的直觉、顿悟的思维方式,又借鉴了柏格森的直觉主义认识论,认为人们认识世界有两种方法,一是直觉认识方法,作为体认自我的唯一方式;二是静观认识方法,作为认识外在世界的主要方法。而要认识文化生命,则只能依靠直觉认识方法平心而论,梁漱溟对中国历史哲学的发展作出了不可磨灭的贡献,但也存在一些不足之处,这足今人重新审视与挖掘其学术成就必须注意的问题。更多还原

【Abstract】 Historical Philosophy is people’s philosophical speculation into the social historical development and internal derivatives. Although Historical Philosophy was rise until mid-18th century by French thinker Voltaire, there was not lack thought of historical philosophy in ancient China and Western. Limited to a varieties of reasons, the ancient Chinese historical philosophy didn’t form a complete theoretical system. With the deepening of cultural exchange, modern western historical philosophy gradually were introduced into China, which was a great benefit for people to build their own system of historical philosophy. However, we explore the historical philosophy is not for purely academic research, but for introspecting Chinese and Chinese social survival, development and future prospects. Under such circumstances, there has important practical significance by analyzing Liang Shuming’s historical philosophy.As a modern Neo-Confucian, Liang Shuming’s theoretical inquiry aimed at resolving the problem of life and reality. To resolve this problem, depends largely on his precise grasp to the social historical development and internal trends. So, Liang Shuming’s few academic contain the thoughts of historical philosophy. Such as Eastern and Western Culture and Philosophy, the Theory of Rural Construction, Chinese cultural rightness, etc. He has a quite superb and exposition for human history from the historical ontology, the historical motivation, the historical power, the historical form, the historical structure, the historical determinism and the historical epistemology.In the historical ontology, Liang reconstructed the life ontology. Based on Confucian tradition, he quoted Bergson’s life philosophy to build a new shape on the body. He transformed Bergson’s view of life impulse derived all phenomena that the world everything is formed by endless of life, and life is the ancient philosophers traced the fundamental, is the highest generalization of universe, life and society. It is different from Bergson, Liang made new play and extend, thank the universe is.made from life, provided a theoretical foundation for his cultural philosophy.In the historical motivation, Liang put the power of desire. In his opinion, the different of desire show different society, such as western, Chinese and Indian society. It should that desire was made of Liang, but it has profound theoretical origin. In other word, the desire was added by Desire of the ancient Chinese philosophy and Will of the modern western philosophy. Desire not only put the western modern philosophy, but also cast Chinese traditional cultural characteristics, and explore new ideas in the historical development of dynamic problem.In the historical development, Liang built a three-stage theory. How to develop of mankind history, whether there is a specific law? This is the philosophers of historical philosophy have to face the problem. Marxist thank the history have five stage from low to high, primitive society, salve society, feudal society, capitalist society and communist society. Based on the power of desire, Liang thinks there is related to the development, evolution of the social history and the individual subject desire, and summarizes the three stages from material needs to spirit pursuits to ultimate concern.In the historical form, Liang advocated cultural patterns. Because of cultural differences, he summarized the mankind history as three types, west, China and India. in essence, is historical view of the cultural forms. In other words, the mankind history showed the different culture. In his opinion, culture is history, history and culture may combined, don’t separated. History is cultural history, culture is historical culture.In the social structure, Liang put the ethics-based society. As an ethical society, the basic characteristics of Chinese society is ethical standards, occupational evolve along different paths and almost no religious life. Under the statute of Confucian culture, Chinese people put ethics code as daily conduct, thus dilute the role of the religion to form occupational evolve along different paths and no class antagonism society.In the historical determinism, Liang returned to the genius sages. Who decides the direction of development of human society, the genius of saints, or the general public? On this issue, Liang completely melted the ancient philosophers’the genius history. In his opinion, genius people resulted in the Chinese culture precocious, the Chinese society fold into the second road, sage figure made China as ethics-based characteristics, and only intellectuals can solve the real problem.In the historical epistemology, Liang respected intuitive epistemology. He not only absorbed the intuition, enlightenment of Chinese traditional philosophy, and also drawn Bergson’s intuitive epistemology, thinking people have two ways to understand world. Intuitive may recognize self, observing may recognize the outside. But to recognize the cultural life, you can only rely on intuition.In all fairness, Liang made an indelible contribution for the development of Chinese philosophy, but there have some shortcoming in it, which is us re-examine and mining its argument must be noted.更多还原