【作者】 张三萍；

【导师】 陶德麟；

【作者基本信息】 武汉大学 ， 马克思主义哲学， 2010， 博士

【摘要】 作为中国近现代史上的一个重要的学术流派,现代新儒学是直接作为马克思主义的对立面而产生的,它对马克思主义从总体上持否定态度。本文旨在对现代新儒学的马克思主义观进行全面、历史的考察,并通过这种考察确立正确对待现代新儒学的态度。首先,本文阐明了现代新儒学马克思主义观形成的根本原因。由于现代新儒学提出的返本开新、儒学第三期发展的现代化道路和马克思主义中国化的道路是根本对立的,使现代新儒学对马克思主义从总体上持否定和排斥的态度。而解决传统与现代化关系问题上的相似性,又使得现代新儒学对马克思主义的个别观点有吸收和借鉴。其次,本文概述了现代新儒学对马克思主义基本特征的歪曲和历史地位的否定,表现在：(1)通过三个方式对马克思主义的实践性进行诘难：用伦理化的实践概念否定辩证唯物论的实践概念；割裂马克思主义实践性和批判性的关系；割裂马克思主义的实践性和科学性的关系,用实践性否定马克思主义的科学性。(2)对马克思主义意识形态性进行诘难。现代新儒学混淆无产阶级和剥削阶级的阶级性,从而把马克思主义的意识形态性和科学性完全对立起来。(3)对马克思主义的科学性进行了多方面的否定：把马克思主义歪曲为缺乏科学基础的宗教；突出自然现象和社会现象的区别,用科学和哲学的划界否认哲学社会科学的科学性,并进而达到否定马克思主义科学性的目的。(4)歪曲和否定马克思主义的历史地位和历史作用。现代新儒学把马克思主义归结为科学主义思潮,否定马克思主义的人文价值；把马克思主义及中国化的社会作用归结为破坏作用；以社会和自然科学的变化为据宣扬马克思主义过时论。第三,本文概述了现代新儒学对马克思主义中国化的否定和拒斥。由于对马克思主义的各种错误认识,现代新儒学拒斥马克思主义中国化,他们以“中国特殊论”否认马克思主义中国化的可能性和必要性。有的新儒家以中国生产力低下为由,说明社会主义不适合中国国情；也有的新儒家以中国具有“伦理本位,职业分途”的特殊国情说明马克思主义的阶级分析和阶级斗争的理论不适合中国。现代新儒学认为中国特殊的国情是由于特殊的文化所决定的,他们以不同的方式强调中国文化的特殊性,形成了形形色色的中西文化特殊论,其中有代表性的理论有“文化路向说”、“文化本源说”、“内在与外在超越说”。现代新儒学对中西文化特殊性的强调,实质上是为了说明中国文化与发源于西方的马克思主义是两种完全不同的文化,马克思主义不适合具有特殊文化的中国。而对于马克思主义中国化的理论成果——毛泽东思想,现代新儒家则进行了歪曲,把毛泽东思想看成是马克思主义的斗争哲学和中国传统文化糟粕相结合的产物。第四,本文考察了现代新儒学马克思主义观的发展历程。从发展过程看,现代新儒学对马克思主义的认识经历了四个阶段,每一个阶段都各显特色。在第一代新儒学的发展过程中,马克思主义经历了传入、传播到取得主导地位的变化,这使得第一代新儒家经历了由否定、批判到接受或部分接受对马克思主义的改变,新中国成立前,第一代新儒家一方面完成儒学道统的重建工作对抗马克思主义中国化,另一方面对马克思主义唯物论、辩证法、历史观进行否定和批判。新中国成立后,第一代新儒家程度不同地接受了马克思主义。移居港台的第二代新儒家把马克思主义在中国的胜利看成是中国大陆的沦陷,由此形成了对马克思主义极端对立和排斥的立场。第二代新儒家的理论工作集中在两个方面：一是寻求返本和开新之间的融通之道,探求从道统中开出政统和学统的方法；二是对马克思主义的批判系统化,出版《辩证唯物主义驳论》、《道德的理想主义》、《政道与治道》等一系列专著大肆攻击马克思主义。20世纪80年代后,社会主义改革开放的成功、世界文化对话和交流的盛行,使得第三代新儒家在处理和马克思主义的关系上采取了一种对话的方式。但是对话的论域下,同样存在着对立,希望通过对话而超越马克思主义,是第三代新儒家提倡对话的目的。然而现代新儒学与马克思主义及各种思潮的对话、冲突、交融的结果却是以自身的消解为代价。在港台新儒学出现自我消解的同时,在大陆却形成了一个有别于港台新儒学的大陆新儒家学派,它的出现标志着现代新儒学的发展进入到第四个阶段。大陆新儒学重走儒学和封建专制相结合的政治儒学的路线,妄图复兴儒教取代马克思主义中国化。为实现复兴儒教的目的,它从经济、政治、思想文化等方面对大陆现行的政策进行大肆攻击。最后,本文对现代新儒学的马克思主义观进行了总体的评析。本文认为对现代新儒学并不能全盘否定。现代新儒学对全盘西化思潮的批判和遏制,客观上有利于马克思主义中国化；现代新儒学对传统与现代化关系的探讨,为马克思主义中国化提供了丰富的资源；现代新学强调中国社会和中国文化的特殊性,对马克思主义中国化具有一定的影响。肯定现代新儒学合理因素的同时,还必须对它的理论缺陷有清醒的认识,并澄清它对马克思主义的错误认识。现代新儒学所提倡的“儒学复兴”根本不能取代马克思主义中国化,这是因为：(1)儒学复兴论建立在唯心主义历史观的基础之上。这表现在,现代新儒学把历史文化看成圣贤豪杰的精神表现,把儒家思想的基本精神和实质看成是离开具体历史条件的抽象精神实体,并把这种抽象的精神实体看成历史发展的动力。用这种唯心史观考察历史,根本无法把握历史发展的真谛。(2)儒学复兴论存在泛道德主义的倾向。面对现代化的民主和科学,现代新儒学坚持德性优于知识,紧守内圣外王的传统思维模式解决中国现代化问题,他们希望通过确立道德主体以建立民主科学的常轨,把现实中的一切问题都简单归结为道德主体的确立,忽视甚至否定经济形态、政治体制的变革,存在严重的泛道德主义倾向。(3)儒学复兴论在实践上不具有可行性。儒学与以科学、民主为标志的近现代文化的价值观念大异其趣,企图保持传统儒学的基本价值观念不变,并从中疏导出现代意义的民主和科学来,在事实上是很难做到的。现代新儒学对马克思主义的否定和批评也是不正确的。马克思主义的科学性和实践性、科学性和意识形性态、科学性和人文性、阶级性和人民性是密切统一的,以任何形式割裂这种统一性,都是对马克思主义的歪曲。马克思主义的历史地位和历史作用也不容否定和歪曲。马克思主义从产生到今天经历了一百多年的历史,她在人类社会历史上所产生的影响是不可估量的,否定或歪曲马克思主义的历史地位和历史作用,是违背历史事实的。现代新儒学坚持中国特殊论否定马克思主义中国化也是错误的。一方面,中国正处于国际帝国主义和本国封建势力的双重压迫下,这才是近代中国的国情,现代新儒学以“伦理本位职业分殊”概括中国的国情,是不符合国情的认识；另一方面,特殊的国情和特殊的文化不能排斥马克思主义中国化,马克思主义的创始人和继承者从来不把马克思主义看成僵死的教条,他们始终坚持马克思主义的普遍性必须和各国的具体实际相结合,列宁主义、毛泽东思想、邓小平理论正是这种结合的产物,马克思主义和各国具体实际相结合不仅是可能的,而且是现实的。更多还原

【Abstract】 As one of the most important schools of thoughts on modern history of China, the New-Confucianism is directly opposite to Marxism. The thesis’s aim is to have a all-round research about the view of New-Confucianism’s Marxism, and establish a correct attitude to the New-Confucianism.First of all, the thesis explains the root cause that the New-Confucianism formed the idea to Marxism. The view of New-Confucianism, the modernized road of the third stage of the Confucianism is opposite to the road of the Sinicization of Marxism. Because of this, the New-Confucianism is against the Marxism. However, the New-Confucianism has partly learned from Marxism because it is similar to Marxism in solving relationship between the tradition and modernization.Secondly, the thesis gives a general overview that the New-Confucianism distorts the basic characteristics of Marxism and denies its historical status. It involves these aspects.1) The New-Confucianists criticize the practical nature of Marxism severely by these three ways:To contradict practice concept of dialectical materialism with ethic practice concept; To separate critical nature from practical nature of Marxism; To negative scientific nature with practical nature of Marxism.2) The New-Confucianists distort the nature of Marxist ideology. Because they confound the proletariat’s class nature with the exploiting class’, they set Marxist ideological nature against Marxist scientific nature.3) The New-Confucianists deny Marxist scientific nature from different ways. they distort that Marxism is a kind of religion without scientific basis; they stress differences between natural phenomena and social phenomena. Because of this, they deny social science’s scientific nature and declare Marxism is nonscientific as one of social sciences,4) The New-Confucianists deny Marxism’s historical role and effect. They classify Marxism as science doctrine trend, deny Marxist humanity value. Furthermore they think absolutely that Marxism and the sinicization of Marxism have brought about a destructive effect, and pronounce that Marxism is out of time because of the change of the natural and social science.Third, the thesis discusses that the New-Confucian discriminate against the sinicization of Marxism. The New-Confucianists deny the possibility and necessity of sinicization of Marxism, some new Confucianists take it as an excuse that Chinese productivity is low,others insist on that China is a kind of society that take ethic as the foremost, take occupation as different jobs. In particular, the new Confucianists believe national conditions are determined by culture, and Marxism is a kind of western culture and totally different from Chinese culture, so Marxism is incompatible with Chinese culture. Furthermore Mao Tse-tung Thought is regarded as combination of Marxism and dross of China’s traditional culture.Fourthly, the thesis discusses the development of the New-Confucianism view Of Marxism. The development of the New-Confucianism have experienced four stages:the first generation, the second generation, the third generation and the fourth generation.Correspondingly their view of Marxism has also experienced four stages.The first generation of the New-Confucianism have changed attitude to Marxism.They denied Marxism first, then criticized, and then accepted in part or totally. Before the founding of People’s Republic of China, they reconstructed Confucian Orthodoxy so as to be against Marxism and opposed Marxist materialism, dialectics and view of history. However, the first generation of the New-Confucianism accepted Marxism in a few fields after the founding of PRC.But the second-generation who Moved to Hong Kong and Taiwan before liberation insisted on rejecting Marxism and sinicization of Marxism. On one hand, they tried to seek a bridge between Doctrine of Self-cultivation and modernization;on the other hand, they published some books to criticize Marxism, such as <REFUTATION OF DIALECTICAL MATERIALISM>,< MORAL IDEALISM> etc.After 1980’s, With the further development of reform and opening-up in China, The third generation of the New-Confucianism put forward a proposal that they have an equal dialogue with Marxism. Of course, the purpose of dialogue is to substitute Marxism for Confucianism. However the unexpected result is self-deconstruction of the New-Confucianism.The Continent New-Confucianism is the fourth phase of development of the New-Confucianism which is different from other generations. The Continent New-Confucianists attempt vainly to bring about the revival of confucian religion so that it can replace Marxism. This is the main reason why the Continent New-Confucianists decry the currently political, economic and cultural policy of China.Finally, the thesis makes comment on the New-Confucianism in total. On one hand, it is objectively beneficial to the sinicization of Marxism because the New-Confucianists resist Total Westernization, discuss relationship between traditional culture and modernization, highlight the importance of China’s practical conditions, and so on.On the other hand, we should be convinced of its errors. "Confucian renaissance" can not replace Marxism in China, because it is based on idealist conception of history and lack of practice. Meanwhile the New-Confucianism view of Marxism is not correct. In fact Marxism is the unity of practicality and scientificalness, the unity of scientificalness and ideology, the unity of scientism and humanism. If we dissever its unity by any way, it is a kind of distortion to Marxism更多还原