《论语》与现代中国

【作者】 李健胜；

【导师】 赵世超；

【作者基本信息】 陕西师范大学 ， 中国古代史， 2012， 博士

【摘要】 《论语》是孔子及其弟子的言论汇编,起初被视为儒家传记类作品。两汉以来,随着孔子地位的提高,《论语》也日益受到人们的重视。唐宋之时,《论语》的地位进一步得到提升。科举制盛行的明清时期,《论语》是儒学文本体系中不可替代的经典。近代以来,随着科举制度的废除和经学体系的崩解,《论语》逐步失去了维持其经典地位的政治与文化基础,《论语》所体现的儒学思想也逐渐受到人们的质疑。然而,综观近现代以来中国“现代性”建构的历史过程,《论语》仍在学术、思想、政治等领域发挥着作用。思考《论语》对现代中国诸领域的作用与影响,既是《论语》学史的重要组成部分,也是研究往世经典与现代中国之间的张力与互动关系的重要学术领域,而现当代不同学派、不同学者对《论语》的文本定位与思想阐释,则具体而微地体现了《论语》对现当代中国社会诸领域的作用与影响。“五四”新文化派反对儒学的独尊地位,《论语》也被视为导致中国落后的传统文化因素之一。在《论语》文本定位问题上,“五四”新文化派的最大贡献在于他们“还原”式的文本定位,把《论语》拉下了圣坛,将它与其他诸子作品等而视之,同时也让《论语》摆脱了辅翼、证明《春秋》或《周易》的从属地位,使《论语》在文本及学理上获得了前所未有的独立地位,为《论语》学研究开拓了全新局面。在思想阐释方面,“五四”新文化派的核心观点是：孔孟之道已不合于现代生活,《论语》中“三年无改于父之道”等语录也与现代观念格格不入。“五四”新文化派对《论语》的解析和批判,进一步打破了《论语》的神性地位,也为引入民主、科学等“现代性”理念扩充了认知空间。现代新儒家认为《论语》是中国人确认自身文化身份的主要精神资源,故而应当大力弘扬而非毁弃之。在《论语》的文本定位问题上,现代新儒家视其为反映孔子思想的“圣经”,而建构新儒学思想体系时,他们往往视其为辅翼和证明《周易》或《春秋》所反映孔子思想的论据来源。在思想阐释方面,他们不仅对《论语》中颇有争议的孔子语录做出使之合理化的解释,还认为“现代性”理念早已蕴含在《论语》中。20世纪20年代以来,“五四”新文化派的上述观点基本成为学界主流,而现代新儒家秉持的理念曾一度边缘化。1949年以来,一些秉持唯物主义史学观的学者以阶级斗争理念解析和批判《论语》。20世纪80年以来,“五四”新文化派的上述观点及其启蒙理念受到一些学者的质疑。20世纪90年代以来,现代新儒家的观点日益受到学者和一些政治人物的青睐。当下,在后现代思潮和文化消费与媒体介入的共同作用下,当代学者对《论语》的文本定位与思想阐释观点更为多元,而在“儒学热”、“国学热”背景下,大陆儒学复兴派把儒学和传统文化绑到一起,以此来巩固他们在重构传统文化过程中的主流话语地位。通过分析现当代不同学派、不同学者对《论语》的文本定位与思想阐释,笔者认为在“现代性”语境下阐释经典文本首先应当充分考虑阐释者自身的政治立场对阐释活动的作用、意义及其影响。其次,应当尊重阐释对象的独立性,同时建构起相应的历史视域,不能单纯地就经典解释经典。最后,还须建立一个有效的沟通机制,以便于不同观点的交流与融通。在此基础上,以史学研究方法为基准,以文献学研究方法为导向,建构起具有现代意义的经典解释学,以此来细究往世经典的“文本”价值,挖掘传统文化及其人文意义,进而之使成为一门发现智慧、丰富人性的学问,并使人们逐步形成理解差异、尊重多元、懂得包容、潜心创造的良好的文化心态。此外,在“国学热”背景下,《论语》及其他儒学经典所传达出的思想不应当成为中国人自我异质的一个借口,也不能以复兴“国学”之名,使之沦为保守、落后的民族文化理念的保护伞。无论怎样强调民族、国家的异质性因素,都不应当抹杀文化上求同意识的重要意义,因为任何伟大的文明都是文化交流的结果,封闭和保守不是出路；无论在人文领域还是在政治层面,中国的“现代性”建构需遵循“因地制宜”外,“与时俱进”是更为重要的考量与原则。更多还原

【Abstract】 The Analects initially was considered as a Confucian biographical works of Confucius and his disciples. Since the Han Dynasty, with improving to the status of Confucius,the Analects also got increasingly attention of the people. During the Tang and Song Dynasties, the Analects status was further upgrading. The imperial examination system prevailed in the Ming and Qing Dynasties,the Analects was the text of an irreplaceable classic of Confucianism.Since the modern times, with the abolition of imperial examination system and the Classics system’s disintegration, the Analects gradually lost to maintain its classic status of political and cultural foundation, the thought embodied in the Analects was questioned by people. However, in the modern Chinese modernity construction history,the Analects is still playing a role in the academic, ideological, political and other fields. Researching the Analects’influence to the modern China in the field of action is an important part of the Analects’researching history, but also is the important academic fields to exploring the classic and modern China’s relationship, contemporary to the different schools and different scholars’s ideas to the text location and ideological interpretation of the Analects,are embodied in detail the Analects’influence to the contemporary Chinese society.The Wusi new-culture school opposed Confucianism’s dominant position,the Analects was also considered the traditional culture factor which leading China’s backward. In the text positioning problem of the Analects, the Wusi new-culture school’s biggest contribution is their reduction type of text localization pull the Analects down from the altar, and let it has equal status like other scholastic works, also let the Analects getting rid of the subordinate status from the Chunqiu and Zhouyi, that making the Analects have a hitherto unknown independent status, and making the Analects’researching open up a new situation. In ideological interpretation, The Wusi new-culture school’s core viewpoint is:the doctrine of Confucius and Mencius is unsuited to modern life, The quitations such as "three years without change father Tao" in the Analects, also be misfit to the modern conception. The Wusi new-culture school’s analytical and critical research to the Analects, further break down the Analects divine status, and providing the cognitive spaces to the modernity concept,such as democracy, science.The modern new confucianism believed that the Analects is the main spiritual resources which helping the Chinese recognized cultural identity, it should be vigorously promoted instead of destroyed. In the text positioning problem of the Analects, The modern new Confucianism regarded the Analects as the Bible"reflecting the Confucius thoughts.In their new system of Confucianism, they often regarded the Analects as the ailerons and proof of Zhouyi or Chunqiu as reflected in Confucius ideological source. In the ideological interpretation, they not only made controversial rationalizing explanation to the Confucius quotations in the Analects, but also believed that the modernity concepts already contained in the Analects.Since the twentieth century20years, The point of the Wusi new-culture school become the academic mainstream, and the modern new confucianism uphold the concept had been marginalized. Since1949,the scholars who upholding materialism historical view analysis and critique the Analects by the class struggle philosophy. In twentieth Century80years, The view of the Wusi new-culture school and its Enlightenment philosophy were become as the object criticted by the scholars. Since the twentieth century90years, the concept of the modern new Confucianism was uphold by the scholars and some politicians. At present, in the action of the post modern trend of thought,culture consumption and media intervention, the view of the text location and ideological interpretation to the Analects are presenting a plurality, under the background of the revival of Confucianism and the upsurging of ancient Chinese culture, the mainland new confucianism school is sentinnng to the confucianism and traditional culture tied together, in order to consolidate their mainstream discourse durinng the process of the reconstruction of traditional culture.Through analyzing different views on the text location and ideological interpretation of the Analects putting forward by the present contemporary different schools and different scholars, the author thinks, in the context of modernity, interpretation of classical texts firstly should take into full consideration to the interpreter’s political stance on explaining activities, significance and influence. Secondly, should respect the interpretation object’s independence, at the same time to construct the corresponding historical perspective, not simply the classical interpretation of classics. Finally, must establish an effective communication mechanism, in order to facilitating the communication and circulation between the different points of views. On this basis, by the method of historical study and the philology,to build the modern classic hermeneutics,using this method analysising the text value of the classic, traditional culture and its humanity meaning, and let it become a knowledge which can help people riching humanity and their wisdom,and make people gradually formed the understanding of differences, respect for diverse, tolerant, with great concentration to create a good cultural mentality.In addition, under the background of the upsurging of ancient Chinese culture, the ideas conveied by the Analects and other Confucian classics should not become an excuse of the Chinese self heterogeneous, not to revive the" upsurging of ancient Chinese culture ", make it become a protection umbrella to the conservative, backward ethnic culture. Regardless of emphasizing the national heterogeneity factor, should not be obliterated cultural consciousness of seeking the significance, because any great civilizations are the result of cultural exchanges, closed and conservative are not the outlets; both in the field of the humanities or at the political level, Chinese modernity construction should follow the" suit one’s measures to local conditions"," advancing with the times" is a more important consideration and principle.更多还原