【作者】 邓丽香；

【导师】 郭齐勇；

【作者基本信息】 武汉大学 ， 中国哲学， 2014， 博士

【摘要】 “人文精神”是中国文化的优良价值,推动着中华民族创造文化与历史。惟是近百多来,中国文化经过西方列强的侵略,五四运动的反传统,国民政府的腐败,共产党获得政权,中国文化可谓千疮百孔,苟延残喘。固有的“人文精神”价值,差不多完全被否定。现代新儒家就是处于这样的时代挑战与忧虑背境下诞生。唐君毅先生(以下简称唐先生)是第二代现代新儒家代表者之一,强调复兴中国文化的“人文精神”价值,深信这些价值可以解决中西文化矛盾。唐先生认为,“人文精神”担当着重要的价值性、方向性及融通性角色。所以他扩大了“人文精神”的价值于一切文化。文化的创造必来自人的自觉性及道德性。中国文化的根本信念在于人禽之别的仁义心性。一切文化活动皆是道德主体的发用,最后是为了成就人格精神。所以,文化活动的价值必须体现在对人的精神价值本身,而不单只在解决现实问题,更不是为了实现工具或功利价值。此外,他的“人文精神论”价值与范围比西方文化的人文主义更深、更阔。西方的人文主义与自然科学相对,尊重人类一切文化。这是最宽泛的定义,内容未算深刻。因此,他依据“人文精神”价值重新提出“人文主义”的基本信念,强调一切文化必须体现人格价值,尊重与包容持相反意见的学术思想。唐先生“人文精神论”贯穿着他整个哲学思想信念,当中发展过程可分为三个时期：在最早的奠基期,他仍身处国内体证了“道德自我”才是生命与人生的真正主宰；其后进而加深这种体证成为“道德理性”观念,并以此作为一切文化活动的核心依据。在中期阶段,他于1949年来到香港。他的“人文精神论”能够充分发展。从宏观及融摄的视角下,他提出人文思想可以分为五个层次：人文、非人文、次人文、超人文及反人文。前四个层次的人文思想彼此间相反相成,最终为了扩大、提升或融入人文思想,对抗反人文思想的流弊。另在比较中西文化方面,他运用“人文精神”价值阐明中西文化之别,寻找两者得以融通的契合点。中西两种异质文化不应比拼长短高下,而在追求融会与相处。它们的融合不在数量比例,而是在层次、范围及先后次序；不是先在内容上比较,而是在态度上。中国人对西方文化抱着实用功利的欲望动机,视西方文化為一种工具或技术,并否定中国文化价值而接受西方文化,从而产生急于求成、卑屈怯懦羡慕的扭曲心态。这样的不健康态度不但学不成西方文化,更严重的,形成要打倒或轻视自己文化心态,把自己的生命之根、文化之源完全摧毁。因此,他提出“平视的眼光”的平衡比较法及文化比较的标准在人之仁心本性。他更从大处着眼提出以“人类精神之行程”的角度看到中西文化发展的共同处。两种文化皆是从自然中创造文化,然后求上达于超人文的宗教或天道,经过超人文的负累或与现实人间的距离冲突,从而重返人文、世间与自然。他还肯定西方文化的核心价值在非人文的科学与超人文的宗教。科学本身是中性的,是人的理智心及理性能力发用,体现求真知真理的价值。惟是科学理性只是人的心灵某一方面的发展,倘若无目的、无依归的向前向上无限发展,只会堕入怀疑与虚无。所以,科学必须依于“仁心”的价值下发展,人文中必涵盖科学。在宗教方面,表面上宗教与人文主义有所背离,只要人能提升主体性及自我主宰,人神可合一,人文与宗教可结合。另外,他更指出儒家“三祭”(祭天地、祭祖宗、祭圣贤)之礼充满宗教精神。祭祀之事强调人与被祭祀者在精神上的相感相通,不重祈求而重感恩,突显人的心灵超越性与无限性。唐先生“人文精神论”强调儒家思想可会通西方平等、自由与民主的观念。这些近代西方文化的普遍价值是为了对抗当时宗教上神权过大或政治上君权专政,人的本然人性与才性完全被控制或扼杀。哲学家洛克(John Locke)、卢梭(Jean-Jacques Rousseau)提出一些理性的假设,人原本生活在自然状态(Natural State),人人享有平等与自由；这是由上帝赋予的自然权利(Natural Right)。西方的普世价值为了解决现实问题,追求的价值往往流于理性的假设或空想,未能肯定人性中善良本性及道德主体。他提出八种自由,批评西方的自由只是注重保障个人生活及群体组织的自由权利,围绕现实生活状况,容易走向极端的个人主义及权利。更崇高的自由应是展现人格价值之自由,达到孔子所言：“为仁由己”的真正自由境界。另在平等与民主价值上,儒家重视人格尊严,人人本性善良,是谓道德意义上大平等的精神,它可以涵摄西方政治意义上平等精神。最后在晚年的总结期,他的“九境说”展示一切哲学的立足点是人本心本性之精神生命之流行；这原初一义归向“人文精神论”的价值。另一方面,“人文精神论”经常被批评为“泛道德主义”、“反科学”及“文化保守主义”。当中的关键处在于道德本体为第一义是逻辑上的“应然”方向及价值,并非“实然”的运作措施或方法。倘若人抛弃道德原则、与生俱来的文化,生命必然流于工具理性与实用效益,造成现代社会种种问题。唐先生站在哲学文化的理论层次为中国文化现代化提出大本大源的原则及方向。他与同期的新儒家钱穆、牟宗三及徐复观同样相信中国文化及“人文精神”的价值,并指出当今世纪的危机是人的自身及文化问题。总言之,唐君毅强调“人文精神”是最重要及宝贵的资粮,它的现代价值不但可以面对西方文化的挑战及补足其不足；它还是中国文化得以生生不息发展下去的根据。更多还原

【Abstract】 Humanistic spirit is the gem of Chinese traditional values. It drives the creation of Chinese culture and history. Regretfully, traditional Chinese values had been on a feeble existence during the last century or so as it was successively stricken by the invasion of Western powers, the rejection of the May-fourth Movement, the corruption of the Nationalist Government and the Communist takeover. Faced with the anxiety that traditional humanistic values was on the verge of being completely negated, contemporary neo-Confucians emerged to turn back the tide. As one of the leading figures of second-generation contemporary neo-Confucians, Tang Junyi emphasized the revival of humanistic values in Chinese culture and believed that humanistic values is the key to resolve the cultural conflicts between the East and the West.To Tang, humanistic spirit is the cornerstone of Chinese culture as it supplies the values, provides a direction and resolves conflicts. On the one hand, he affirmed the value of humanistic spirit within Chinese culture, making it the core guiding principle of his humanistic theory. On the other hand, he stated that the creation of every culture relies on the self-consciousness and morality of its people. This is an precisely a humanistic thought with an expanded definition and a realization of the value of humanistic spirit. Tang had strong faith in the fundamental Chinese cultural belief that what distinguishes human from animals is their benevolence (ren) and righteousness (yi) dispositions. Therefore all cultural activities are the work of the moral subject, aiming at the eventual realization of man’s moral personality. The only value of cultural activities is to illustrate their significance to the human spirit, but not to provide solutions to imminent problems or to demonstrate their instrumental value or utility. Besides, Tang’s theory of humanistic spirit was broader and more profound than Western humanism in terms of value and scope. He stated that Western humanism, vis-a-vis natural science, respects all human cultural values, but this definition is too broad and general to be remembered or noticed. Hence, with the value of humanistic spirit, Tang reiterated the fundamental beliefs of humanism and asserted that every culture must manifest the human moral personality as well as respect and tolerate opposing academic thoughts.Humanistic spirit is the theme that run through Tang Junyi’s philosophies. There were three phases of development in his humanistic thoughts. During the foundation phase, he was in China where he verified from personal experience that one’s moral self is the true master of his life. This verification later developed into a kind of ’moral rationality’(道德理性) which was taken as the core of all cultural activities.Tang came to settle in Hong Kong after1949. This was the flourishing phase in which his humanistic theory evolved and reached its full bloom. In his broadest and most encompassing humanistic perspective, all academic thoughts that originate from the creation of the mind are humanistic. There are5levels of humanistic thoughts, namely humanistic(人交), non-humanistic(非人文), sub-humanistic(次人文), trans-humanistic (超人文)and anti-humanistic (反人文). Each of these levels are contradictory yet complementary to each other, working towards the broadening of, advancement of or its integration with humanistic thoughts, with the aim of overcoming the drawbacks of anti-humanistic thoughts. With the values of humanistic spirit, Tang also elaborated on how cultures of the East and the West can be harmonized. In contrast to his predecessors, he asserted that heterogenous cultures are not to compete with each other but to seek for accomodation and harmony. The focus of cultural integration should not be on quantity and proportion but on structure, scope and sequence. It should also not be on the content but on approach.Chinese tended to regard Western culture with a utilitarian motive, seeing western culture as a means or technology. They might also refute their own cultural values and accepted that of the West. Anxious for quick results, they either grovelled cowardly to or showed envy against the West. Worse still, some might even deny outright their own traditional cultural values. This unhealthy mentality not only prevented them from learning valuable lessons but drove them to refute or despise their own culture, meaning a total destruction of their cultural roots. Hence, Tang proposed a "parellel perspective"(平视的眼光)ence. With an eye on the generality, he also suggested a perspective of "human spiritual journey"(人类精神之行程), through which the commonalities of the cultural development between the East and the West is revealed-both were created in nature, then reached upon a trans-humanistic faith or the Heavenly Way (天道), then with the contrast between the reality and the trans-humanistic, both return to the humanistic, the real world and the nature.Furthermore, Tang affirmed that the core value of the Western culture is in its science (non-humanistic) and religion (trans-humanistic). On itself, science is neutral. It is the work of man’s rational mind and reasoning power, reflecting their pursuit for the Truth. However, scientific rationalism is only one facet of development of the human mind. Purposeless and directionless advancement without restraint only creates doubts and emptiness.Therefore, scientific progress must adhere to the virtue of benevolence and science must be incorporated within humanities. On religion, the trans-humanistic religion seems to deviate from humanism of the West. But in Tang’s opinion, if man could enhance their subjectivity and autonomy, Man and God can actually become one and humanities can integrate with religion. Besides, Confucius advocated the Three Offerings (sacrificial offerings to the Heaven and Earth, the ancestors and the Sage) which was a highly religious practice. It emphasized the spiritual interaction between the living and the objects of the rituals and focused not on giving requests but on expressing gratitude. This highlights the transcendence and boundlessness of the human mind.Tang’s theory of humanistic spirit asserted the integrability of Confucious thoughts and Western concepts of equality, liberty and democracy. Being the prevalent value in contemporary Western societies, the three thoughts developed out of people’s resistance against the absolute power of the Church and the tyranny of the monarchy, which restrained or even stifled human nature and potentials. Philosophers including John Locke and Thomas Hobbes proposed that freedom and equality are natural endowments from God that are freely enjoyed by every man. But Tang stated that the universal values treasured by the West often just exists to solve practical problems. They were often hypotheses or utopian ideals formed out of reason, with no acknowledgement of the man’s innate goodness and the moral self. On freedom, Tang opined that in the West, freedom only refers to the protection of the rights of individuals and groups. At a more lofty level, freedom is rather the freedom to exercise one’s moral character, which is also the true freedom as defined by Confucius. Therefore Tang complemented by proposing his eight levels of freedom. In terms of equality and democratic ideals, Confucian thoughts emphasized man’s dignity and their innate goodness. This, in terms of man’s morality, is the general equality that embodies the spirit of equality under the protection of Western democracy. In his later years, Tang concluded his discussion by proposing the System of Nine Horizons(九境说) as the anchor of all philosophies. This system referred to Man’s spiritual journey of human nature, which directed towards the ultimate value of the theory of humanistic spirit.Tang’s theory of humanistic spirit was often criticized as a kind of pan-moralism, anti-scientism and cultural conservatism. The key point of such criticism was that what basically defines moral noumenon is the values and direction that one "ought to" adopt, but not the practical measures and methodology one actually takes. If man abandon his moral principals and cultural endowments, life would inevitably degenerate to a kind of instrumental rationality which emphasizes utility, producing various contemporary social problems. Tang’s intention was to provide general principals and direction for the modernization of Chinese culture on a theoretical basis. He agreed to his contemporary neo-Confucians like Qian Mu, Mou Zong-San and Xu Fu-guan that Chinese culture and Confucian humanism is of great relevance to contemporary crises that stemmed from man’s problems and their cultural disengagement.In sum, Tang considered humanistic spirit the most important and valuable asset of Chinese culture. Its modern contribution is to enable Chinese culture to face up to the challenges of Western culture as well as complementing on the insufficiency of the latter. It is also the cornerstone of the sustainable development of Chinese culture.更多还原