【作者】 李细成；

【导师】 苗润田；

【作者基本信息】 山东大学 ， 中国哲学， 2012， 博士

【摘要】 本文站在中国哲学的立场,以历史与逻辑统一、宏观与微观结合、理论与实践兼顾的研究方法对耶儒互动的历史进程与主要内容进行了系统梳理,分而言之：从历史的角度,将耶儒互动的进程分为唐元、明清与近现代三个时期：唐元时期耶儒互动尚未展开,因此重在总结出基督教活动的成功经验“自上而下的传教路线”、“由外诠内的表达方式”与失败教训“补充性不明,教理之独特性不彰”、“人格性不清,教行之光辉性不显”；明清时期耶儒互动虽然已经全面展开,但主要表现为利玛窦路线下的耶儒融合与龙华民路线下的耶儒冲突,两条路线贯穿整个时期,空间上存在相互交错的情况,融合的主题是“补儒”、“合儒”,原因是“东海西海,心同理同”,冲突的主题是“神权”、“皇权”,原因是“名不正则言不顺,言不顺则事不成”；近现代时期由于中国社会动荡变革,耶儒互动也伴随时代风潮显得波谲云诡,因此将其进一步细分为四个发展阶段：太平天国运动时期、变法维新改良运动时期(包括洋务运动、义和团运动、戊戌变法运动)、辛亥革命运动与民国前期(包括孔教运动、新文化运动、非基督教运动)、基督教本色化运动与现代新儒家活动时期。从逻辑的角度,将耶儒互动的哲学发展分为四个阶段：利玛窦的“适应哲学”(以耶为体、以儒为用)；康有为、谭嗣同的“改良哲学”(以儒为体、以耶为用)；洪秀全、孙中山的“革命哲学”(洪秀全：杂糅耶儒、非儒非耶；孙中山：兼取耶儒、亦儒亦耶)；赵紫宸、谢扶雅、徐松石、何世明等人的“本色神学”(赵紫宸、谢扶雅等：以耶为体、以耶合儒；徐松石、何世明等：以耶为体、以儒合耶)。基督教一方自始至终都占据思想主动,在经历了“适应——改良——革命——本色化”的逻辑演进之后,其“适应哲学”以“本色神学”的理论形态获得了更高程度的发展。从宏观的角度,将耶儒互动的主要内容分为三大篇章：上篇由表及里、去粗取精,分析耶儒融合与冲突起始于“上帝观与祭祀观”这一最容易察觉、最首先面对的不同信仰在主流社会现实生活中的标志性外化,而其真正产生冲突与融合的义理根源在于彼此对“三位一体与三命一德”、“一神信仰与多神崇拜”、“基督本位与中华本位”三方面传统观念的异同；中篇由里进内、升堂入室,从上篇的不同观念进一步探本溯源,分析耶儒之间“原罪论与性善论”这一最为异质异性、最为核心也最难调和的义理冲突,从“神性之爱与人性之爱”、“他律伦理与自律伦理”、“神学的道德学与道德的神学”三个方面展开；下篇由内出外、去伪存真,在中篇对耶儒异质异性的重大理论难题及其可能解决的方式方法得以全面揭示之后,进一步分析耶儒不同理论指向“来世观与今世观”在生活实践中的不同表现,从“灵肉二分与心物一体”、“个体主义与群体主义”、“宗教之教与教育之教”三个方面展开讨论。三大篇章从宏观上将基督教与儒家在哲学理论上的异同进行系统分疏,一方面全面揭示出中国历史上耶儒互动的整体思想背景,以便对于具体的互动内容有一个高屋建瓴的理解与把握,另一方面全面评判中国历史上耶儒互动内容的优点与不足,以便对下一阶段的互动内容有一个继往开来的启发与功效。从微观的角度,对耶儒互动主要内容的三大方面都选取代表人物与哲学体系展开较为精细的研究：与上篇互动内容密切相关,论述了“利玛窦补儒合儒的适应哲学”,分析其产生原因主要有三：宏伟目标指引下的坚忍心态与灵活策略、人文主义思想背景与耶稣会士的身份、自上而下传教路线优势的发现与认定；概括其哲学内容主要有四：以行合知、以知合意、补儒易佛、补古易今。其中,“以行合知”彰显出的不言之教与“以知合意”彰显出的难言之隐揭示了其适应哲学“神学让位于人学——知识光显于行为——行为则迎合人意”这一本质结构。“以知合意”的主要内涵有三：一、从上下关系来看,是“合人意”而非“合神意”,这方面主要表现为重视现实功利的科技传教；二、从内外关系来看,是“合他意”而非“合己意”,这方面主要表现为利玛窦潜心学习汉字、研读中国古代经典、肯定中国祭天祭祖祭孔等传统礼制。三、从本末关系来看,是“合上古之意”而非“合后世之意”,这方面主要表现为利玛窦以儒家六经中固有的“天”、“上帝”诠释天主教的“天主”、“上帝”为切入点,阐发基督教神学精义。与“以行合知”、“以知合意”的形式建构相对应,在内容建构上,利玛窦先以“补儒易佛”的方式将基督教与佛教在性质上严格区别开来,贬斥佛教,严守门户,再以“补古易今”的方式将基督教与儒家在程度上拉开距离,贬低儒家,自高身价,环环相扣、步步为营地想办法实现在义理上归化中国的美梦。归结其成功经验主要有三：重德轻知、重同轻异、重质轻量。从上篇所论耶儒互动主要内容来看：“宏伟目标指引下的坚忍心态与灵活策略”、“自上而下传教路线优势的发现与认定”这两点大体和“基督本位与中华本位”相互对应；“以行合知”、“以知合意”这两点大体和“三位一体与三命一德”相互对应；“补儒易佛”、“补古易今”这两点大体和“一神信仰与多神崇拜”相互对应。另外,还选取论述了“洪秀全、孙中山应用耶儒的两种形态”,认为洪秀全与孙中山作为近代中国民主革命领袖,都在应用基督教或儒家的思想武装民众,力图去旧更新,但二者之间有着很大的区别：出于儒生的洪秀全是“新瓶装旧酒”,基督教对他来说不过是用来包装民间宗教与皇权专制这些“旧酒”的一个“新瓶子”,不旧也旧；出于基督徒的孙中山是“旧瓶装新酒”,儒家对他来说可以成为一个容纳三民主义与知难行易这些“新酒”的一个“旧瓶子”,不新也新。从上篇所论耶儒互动主要内容来看,与意大利传教士利玛窦的“基督本位”相比,土生土长的中国人洪秀全、孙中山当然更多地体现出“中华本位”：洪秀全的拜上帝教名为基督教“一神信仰”,实为儒教“多神崇拜”；孙中山的“三民主义”看似套着“三位一体”的基督教模型,实则渗透了“三命一德”的儒家精神。与中篇互动内容密切相关,论述了“本色神学家贯通原罪论与性善论的两种途径”,认为：一条是自下而上、人而神的伦理学路线,以中华为本位、返本开新,以赵紫宸的“人格主义”为代表,想要说明“基督教也是性善论”,崇尚人格创造与自力救赎；另一条是自上而下、神而人的宗教学路线,以基督为本位、溯源清流,以徐松石的“二重良心”论与何世明的“失诸正鹄”说为代表,力图论证“儒家也有原罪论”,信望恩典降临与他力救赎。两条路线最终汇通于融贯耶儒的“孝道观”：凸显父慈,强调天父的主动施恩与他力拯救,落脚于“天”、“命”,这一向度与自上而下、神而人的宗教学路线相贯通；凸显“子孝”,强调人子的主动作为与自力拯救,落脚于“心”“性”,这一向度与自下而上、人而神的伦理学路线相贯通。从中篇所论耶儒互动主要内容来看：徐松石、何世明强调的是基督教“原罪论”境域中的“神性之爱”与“他律伦理”,本质上是一种“神学的道德学”；赵紫宸凸显的则是儒家“性善论”境域中的“人性之爱”与“自律伦理”,本质上是一种“道德的神学”。与下篇互动内容密切相关,论述了“康有为、谭嗣同弘扬儒家入世精神的两个维度”,认为康有为从横向(大同之道、同则通)的角度,将农业社会文化背景中的天人合一、天人之乐更新为工业社会文化背景中的“诸天之无量”、“天上之极乐”,将传统意义上作为治道之极致的“天下主义”更新为现代意义上治道之极致的“世界主义”,他的“大孔之教”在总体上刷新了传统儒学入世天游的修道空间；与此同时,谭嗣同则从纵向(大通之道、通则同)的角度,将儒者“为国流血”、“杀身成仁”的生命寄托,从传统意义“气一元论”聚散有常、自然状的有机生命共同体更新为现代意义“气一元论”热火朝天、机械化的有机生命共同体,在中华民族又一个革故鼎新之际,他以“大仁之身”激活了传统儒学入世永生的成道时间。另外,更为重要的是,作为儒者的康、谭二人在面临基督教严峻挑战之时,都是以儒为体、以耶为用,借助佛教思维,更新了传统儒学成性、成身的哲学内涵,在更为广阔的文化背景与更高的理论平台上凸显、强化了传统儒家“内圣外王”称天而行、称天而治的人格之教,虽然二人都深具“大忧患大担当的宏伟愿望与豪雄气概”和“逆来顺受以苦为乐的先知精神与宗教情怀”,但他们在面临基督教的巨大挑战之时,不仅没有和与自身气质相近的基督教精神同声相应同气相求,反而在受其刺激时借助于佛教思维知行合一地更新、光显了传统儒家入世立功的弘道时空。在他们二人以儒家“入世精神”应对基督教“出世信仰”的“时”、“空”二维中,其思想之起承转合内容上表现为：大孔之教以致大同之道、大同之道以成大仁之身、大仁之身以享天游之乐、天游之乐以成大孔之教；形式上表现为：受耶刺激、以佛出之、实则为儒、亦合于道。从下篇所论耶儒互动主要内容来看：“大孔之教以致大同之道”显然是“教育之教”而非“宗教之教”；“大同之道以成大仁之身”显然是“群体主义”而非“个体主义”；“大仁之身以享天游之乐”显然是“心物一体”而非“灵肉二分”；“天游之乐以成大孔之教”显然是“入世主义”而非“出世主义”,作为起点与终点的“大孔之教”是他们应对基督教信仰、改良儒学的关键所在。从理论的角度,一方面对耶儒互动主要内容的疏理并不局限于中国历史上的耶儒互动主题,而是将触角全面铺展到整个基督教与儒家的哲学系统,力图在“内在批判”、“内在比较”逻辑演绎的基础之上,对耶儒互动进行“外在比较”与“外在批判”的综合分析,以“本具之理”彰显“必至之势”；另一方面对耶儒互动历史进程的梳理也并不局限于阶段划分,而是力图对每一阶段代表人物与代表思想的“代表性”进行深入挖掘与审慎识别,并在此基础上归纳出每一阶段耶儒互动的原因、特征、成功经验与失败教训,以“必至之势”呼应“本具之理”。从实践的角度,对耶儒互动主要内容与历史进程的系统梳理,实践指向主要有三：第一,以“耶儒互动”为问题意识,对中国哲学史进行“主干式”地宏观疏通,一方面对中国哲学史的书写范式与中国哲学学科建设的系统规划提供一己之见,另一方面对当前中国学界消化基督教思想、回应时代问题的思想创作提供一份可供参考的阅读材料；第二,系统展开耶儒互动的冲突与融合,一方面便于儒者、基督徒或其他宗教伦理的修行者在悟道理论与修行方式上遇到身心困扰与迷惑困顿时有所参考,另一方面也便于涉及耶儒互动领域的大众行业工作者在面对信息爆炸与多元价值左右为难莫知所措时有所认知；第三,思想疏通的目的是为了返本开新,实现理论的修复与升华,回顾历史的目的是为了继往开来,促进社会的繁荣与和谐。经过“适应——改良——革命——本色化”这一完整的逻辑演进之后,新时期的耶儒互动也进入了世界文明对话、世界和谐共建的全球化大时代,从中国哲学尤其是儒家哲学的立场来看,耶儒互动最大的意义在于以自身的历史演变作为案例启示,唤醒世界各个民族传统在彼此之间发生文明互动时,理论上应当秉承“以道观道·以心观心·以物观物·以天下观天下”的开放心态,实践上必须坚持“各美其美·美人之美·美美与共·天下大同”的行为准则,惟其如此,才能真正地成己、成人、成物、成教。更多还原

【Abstract】 This paper stood in the position of Chinese philosophy, to research into the historical process and main contents of "the interaction of Christianity and Confucian", by the methods of "the unification of history and logic","the unification of theory and practice" and "the unification of macro and micro".From a historical perspective, its historical process is divided into three period, Tang and yuan dynasty,Ming and qing dynasty and early Modern period.In the Tang and yuan dynasty, there was few interaction of the Christianity and Confucian, So I focus on summarizing Christian activities at that time,there were two successful experiences,"top-down missionary route" and "outside-inside expression",there were two failure lessons,"the uniqueness of Christian doctrine was not clear"and "the uniqueness of Christians’behaviour was not bright". In the Ming and qing dynasty, the comprehensive interaction went on in two ways, one was the mutual confluence between Christianity and Confucian started from Matteo ricci,with the theme of "add to Confucian" and "adapt to Confucian", hold a belief that "there is the same heart and same truth between east and west"; the other was the conflict of Christianity and Confucian started from Nicolas Longobardi, with the theme of "theocratic power" and "imperial power",as a result of "if names are not rectified,what is said will not sound reasonable;if what is said does not sound reasonable,efforts cannot culminate in success".In the early Modern period,China’s social changed dramatically,social trend was unpredictable,and also did "the interaction of Christianity and Confucian", so it should be further subdivided into four stages of development,The Taiping Heavenly Kingdom Movement,the Reform Movement including the Westernization Movement and the Boxer Movement and the Wuxu Reform Movement,the Xinhai Revolution and earlier stage of National Republic of China including the Confucianist Movement and the New Culture Movement and the Anti-Christianity Movement,the Christian Indigenization Movement and the Modern New Confucian Movement.From the view of the logic,"the interaction of Christianity and Confucian" was divided into four philosophical development stages,"adaptive philosophy" by Matteo Ricci which "based in Christianity, use the Confucian","reformative philosophy" by Kang Youwei and Tan Sitong which "based in Confucian, use the Christianity","revolutionary philosophy" by Hong Xiuquan which "Mix Christianity and Confucian, anti-Christianity and anti-Confucian"and by Sun Yat-sen which "based in Christianity and Confucian, carry forward the Christianity and Confucian","indigenized theology" by Zhao Zichen and Xie Fuya which "based in Christianity, adapt Christianity to Confucian", by Xu Songshi and He Shiming which "based in Christianity, adapt Confucian to Christianity". From beginning to end Christian aspects had hold thought initiative, after a logic evolution of "adaptive—reformative—revolutionary—indigenized", the"adaptive philosophy" had got a higher degree of development in the theory form of "indigenized theology".From the macroscopic point of view,the main contents of "the interaction of Christianity and Confucian"were divided into three parts.The first part "from the outside to the inside" to discard the dross and select the essential. Focus on the reason of the integration and conflict between Christianity and Confucian on "Ideas on God and sacrificial" which is the first face of different faiths in mainstream society and the landmark performance that most easily detected.The reason includes the differences or similarities of the following three aspects, Trinity or "three destiny,one morality",monotheistic or polytheistic,Christ centered or China based.The second part "from the inside to the Core",focus on the theory of original sin or good nature which is the central and the most difficult to reconcile of the conflict between Christianity and Confucian on the following three aspects,divine love or the love of humanity,heteronomy ethics or self-discipline ethics, theological ethics or moral theology. After the major theoretical problems and their possible solution were fully revealed,the third part "eliminate the false and retain the true" from within to go out.Focus on the view of this life or afterlife in the social practice between Christianity and Confucian on the following three aspects,"body and soul separated" or "unity of mind and matter", individualism or collectivism,enlightenment by religion or enlightenment by education.With the systematic analysis of the differences and similarities of Christianity and Confucian from the macroscopic point of view,on the one hand,it can help us to understand the overall ideological background of "the interaction of Christianity and Confucian in Chinese history" and get a strategically advantageous position to grasp the specific interactive content, on the other hand,it can help us to get a comprehensive judgment of the advantages and disadvantages of interactive contents between Christianity and Confucian in Chinese history,help us to continue the past and open the future.From the microscopic point of view, I select a representative figure or philosophical system of the main contents of the three parts respectively to expand a more detailed study.Closely related with the first part is Matteo Ricci’s "adaptive philosophy", with the theme of "add to Confucian" and "adapt to Confucian".There are three leading cause of his "adaptive philosophy",his perseverance mentation and flexible strategy in order to achieve the ambitious goal, his humanism in background and the Jesuit identity,his discovery and confirmation of the top-down missionary route.There are four aspects of its main content,behavior cater for knowledge, knowledge cater for intent, replace Buddhism to add to Confucianism,replace Neo-Confucianism to add to Confucianism before the Qin Dynasty.It has three main successful experience,virtue is more important than knowledge,the same point is more important than the differences,quality is more important than quantity.In addition,I also analyzed the "revolutionary philosophy" by Hong xiuquan and Sun yat-sen.As the leader of Democratic Revolution in modern China,both applied Confucianism or Christianism to revolutionary practice,but Hong Xiu-quan take the way as "old wine in the new bottle", Christianism just as a "new bottle"and these "old wine"were imperial autocracy and folk religio for him;and Sun Yat-sen take the way as "new wine in the old bottle", Confucianism was an "old bottle"and these "new wine"were people’s principles and the theory of "difficult to know and easy to do" for him.Closely related with the second part is the "indigenized theology" by Zhao Zichen, Xie Fuya, Xu Songshi and He Shiming.I think that there were two ways to Integrate "the theory of original sin"with "the theory of good nature" in the Indigenize theological movement of the20th century, one is the "Bottom-up" design from ethics to religion with "personalism" in zhao zichen’s indigenized theology,China-based, support "there is a theory of good nature in Christianism" with advocating personality-create and self-salvation; the other is the "top-down" design from religion to ethics with a theory Of "double conscience" and "miss the bulls-eye" in Xu Songshi and He Shiming’s indigenized theology,Christ-centered, support "there is a theory of original sin in Confucianism" with the hope for God’s grace and Jesus’s redemption.The two ways converge at the filial piety which Can breakthrough the Christianity and Confucian:the "top-down" design highlights father’s mercy while the "Bottom-up" design highlights children’s filial obedience.Closely related with the third part is the "reformative philosophy" by Kang Youwei and Tan Sitong.From a horizontal perspective, with the "harmony of nature and human beings" of agricultural civilization updated to "harmony of planet and human beings" of industrial civilization, and with the truth of management "under the sun" in the traditional sense updated to the truth of management "above the earth" in the modern sense,Kang Youwei refreshing the space of cultivate oneself in traditional Confucianism.At the same time, from a longitudinal perspective, with the "air monism" of the natural world updated to "air monism" of the mechanical world, and with the self-sacrifice in the traditional sense updated to the self-sacrifice in the modern sense, Tan Sitong activating the time of thoroughly transform oneself in traditional Confucianism. For replying the theoretical challenge comes from Christianity, both Kang Youwei and Tan Sitong had been taken the way "based in Confucian, use the Christianity", although they prophetic spirit and the religious feelings are very similar with the faith in pursuit of standing aloft from worldly affairs of Christian, they philosophy mainly reflected Confucian spirit of active social participation.From the theoretical point of view, on the one hand, I conduct a systematic study of the main contents of "the interaction of Christianity and Confucian" not confined to the history of China, but to reach a comprehensive spread to the whole philosophical background of Christianity and Confucian, with "explicit comparison" and "external criticism" by "intrinsic compare" and "immanent critique". On the other hand, the systematic study of the historical process of "the interaction of Christianity and Confucian" not confined to stage division, but try to dig In-depth and recognize prudently on the "representative" of the representative figure and thinking of each stage, on this basis, I hope to be able to sum up the experiences and lessons of each stage.From the practical point of view, there are three practical goals in this dissertation. Firstly, I conduct a systematic study of "the interaction of Christianity and Confucian in Chinese history" as a problem awareness to provide my personal opinion upon system planning of the discipline construction and writing paradigm of Chinese philosophy in Chinese academic circles, and to provide a reference reading material for them to digest Christianism and respond to contemporary problems by ideological creation. Secondly, fully expand the conflict and integration "the interaction of Christianity and Confucian" it would be conducive to two groups, one is the christian or other religious ethics practitioner, the other is ordinary worker related to the field of Christianity and Confucian, I hope to help them solve certain physical and mental distress or confusion hardship, if they can be inspired while reading this study. Thirdly, looking back at history is to promote prosperity and harmony of the community in the future, after the logic evolution of "Adaptive—Reformative—Revolutionary—Indigenized","the interaction of Christianity and Confucian" entered a new period of dialogue among civilizations in the world, Christianity and Confucian and other religions will join hands to build a Global Ethics,"the interaction of Christianity and Confucian in Chinese history" teaches us that when we are in the dialogue among civilizations all of the world and in the building of Global Ethics, in the theoretically we should be holding a open mind of the dictum that "find your traditional truth, and that of others, share the traditional truth, and achieve unity" and in practice adhere to a code of conduct of the dictum that "find your beauty, and that of others, share the beauty, and achieve unity".更多还原