儒家文化與社會(huì)主義何以勾連——以梁漱溟為中心

1、上海師范大學(xué)碩士學(xué)位論文 摘要 I 摘要 摘要 梁漱溟先生是現(xiàn)代新儒家的代表，也是中國(guó)文化保守主義的代表人物，梁漱溟先生一生所追求兩個(gè)問(wèn)題——人生問(wèn)題和中國(guó)問(wèn)題， 即 “人為什么活著和中國(guó)向何處去” 。 在美國(guó)漢學(xué)家艾愷著的 《梁漱溟傳》 中， 他被稱為 “最后的儒家” ；他認(rèn)為的中國(guó)文化就是以儒家文化為根本精神的文化，并且這一種文化要高于西方“科學(xué)化”的文化，他認(rèn)為中國(guó)文化是對(duì)于人的精神，人的發(fā)展的文化，他斷言：未來(lái)的世界文化就是中國(guó)

2、文化的復(fù)興；在當(dāng)時(shí)的社會(huì)， 這可以說(shuō)是他對(duì)于中國(guó)文化核心價(jià)值的理解。 作為鄉(xiāng)村建設(shè)理論有力的倡導(dǎo)者和支持者， 梁漱溟主張從鄉(xiāng)村來(lái)改良中國(guó)當(dāng)時(shí)的現(xiàn)狀， 這與當(dāng)時(shí)中共以農(nóng)民為重， 從農(nóng)村著手的策略不謀而合， 馬克思主義在當(dāng)時(shí)被賦予中國(guó)化的色彩， 并且與中國(guó)的國(guó)情相結(jié)合， 與梁漱溟認(rèn)同的傳統(tǒng)儒家思想相結(jié)合，形成了中國(guó)特色的馬克思主義， 從梁漱溟后期的思想和實(shí)踐可以看出， 他認(rèn)為馬克思主義與中國(guó)傳統(tǒng)文化有著不可忽視的聯(lián)系。 與此同時(shí)， 他所提倡

3、的儒家文化與社會(huì)主義也產(chǎn)生了一定的聯(lián)系。 梁漱溟先生認(rèn)為，所謂文化，不過(guò)是一個(gè)民族生活的樣法罷了。在《東西文化及其哲學(xué)》一書(shū)中，他創(chuàng)造性的提出了“文化三路向”說(shuō)，把文化分為向前面要求，對(duì)于自己的意思變換、調(diào)和、持中，轉(zhuǎn)身向后去要求三個(gè)路向， 并且認(rèn)為中國(guó)文化中蘊(yùn)藏著豐富的人生哲理， 對(duì)于人生價(jià)值乃至社會(huì)價(jià)值都有不可忽視的意義， 同時(shí)對(duì)中國(guó)傳統(tǒng)文化表現(xiàn)出認(rèn)同和贊賞， 提出對(duì)西方文化進(jìn)行“根本改造” ，即在“老樹(shù)上發(fā)新枝” ，由此肯定了中國(guó)

4、傳統(tǒng)文化以及其中所孕育的中華民族精神和核心價(jià)值。 梁漱溟先生認(rèn)為， 世界文化未來(lái)必將遵循或者走上中國(guó)文化的路向。 梁漱溟對(duì)于中國(guó)傳統(tǒng)儒家文化有高度的認(rèn)同， 并且對(duì)于復(fù)興中國(guó)傳統(tǒng)文化也做出了努力， 通過(guò)鄉(xiāng)村建設(shè)做出了實(shí)踐，將儒家文化與現(xiàn)代社會(huì)主義文化進(jìn)行了進(jìn)一步融合。 文化與文明不同，梁漱溟這樣說(shuō)： “生活中呆實(shí)的制作品算是文明，生活上抽象的樣法是文化” ，并且文化一定是與一個(gè)民族緊密相連的，離開(kāi)了某一特定的民族， 文化就難以說(shuō)明， 或者

5、說(shuō)文化就不能充分表達(dá)其自身的內(nèi)涵。 中國(guó)傳統(tǒng)文化是以儒家文化為代表的， 儒家文化與中國(guó)有著各個(gè)方面的聯(lián)系，儒家思想中的“仁、義、禮、智、信”孕育了中國(guó)傳統(tǒng)文化的精髓，儒家思想很強(qiáng)的倫理色彩，也使中國(guó)文化形成了“倫理本位”的文化。儒家文化與社會(huì)主義之間的關(guān)系一直以來(lái)都是學(xué)者們探討的熱點(diǎn)問(wèn)題， 本論文以Shanghai Normal University Master of Philosophy Abstract III Abstract

6、 Mr. Liang is not only a representative of the modern Neo Confucianism, but also a China cultural conservatism representative. Mr. Liang spent his lifetime to pursuit a couple of problems -- life issues and problems in C

7、hina, where to “why people alive and where should China go“. In USA Sinologist Ai Kai's “Liang Chuan“, he was called “the last Confucian“; he thinks Chinese culture is the Confucian culture as the fundamental spirit

8、of the culture, and this kind of culture is higher than that of the western “science“ culture, he thought China culture is to the human spirit, man the development of culture, he asserted: the revival of the future world

9、 culture is China culture; at the time of the society, it can be said is his understanding of Chinese culture core values. As an advocate and supporter of rural construction theory is powerful, Liang Shu-ming advocated t

10、o improve the situation China was from the village， the Marx doctrine at the time was given China's national conditions combined with the Liang Shuming identity, the traditional Confucian thought the combination, for

11、med China characteristics of the Marx doctrine, from theory and practice of the late Liang Shuming can be seen, he thinks the Marx doctrine has not to be ignored in connection with the China traditional culture. Meanwhil

12、e, there is also a connection between Confucian culture and socialist, which was advocated by Liang Shu-ming. Mr Liang Shu-ming thinks, the so-called culture, but is just a national life pattern. In the “western culture

13、and philosophy“ in one book, he creatively put forward the “three kinds of cultures“ said, the culture is divided into to the front requirements, for the meaning of their own, to transform, to reconcile, turned back to r

14、equirements of the three direction, and that China culture contains rich life philosophy, have the meaning that cannot be ignored for the life value and social value of traditional culture, at the same time China exhibit

15、 recognition and appreciation, put forward “fundamental transformation“ of western culture, namely in the “tree new growth“, affirmed the Chinese national spirit and the core value of traditional culture and its China co