中西哲学比较与“中国哲学”的当代构建
A Comparison of Chinese and Western Philosophy and the Construction of Contemporary “Chinese Philosophy”
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摘要: 中西哲学比较是近代以来所有“在中国的”哲学研究的基本语境，而构建“中国哲学”的当代形态是目前中国哲学界面临的一项紧迫任务。与狭义的或直接的中西哲学比较研究工作相比，西方哲学的系统引介和马克思主义哲学的中国化，以及“中国哲学史”的百年书写，是更加值得重视和梳理的历史经验。中西哲学比较深入开展的同时，其困境也日渐凸显：距离会通中西马三大哲学传统构建中国哲学当代形态的目标，一度似乎不是愈近而是愈远，并在世纪之交遭遇所谓中国哲学的“合法性”问题。问题的矛头所向，既质疑“中国哲学史”书写的“中国性”，也质疑中国哲学传统的“哲学性”。中西哲学比较要获得实质性的推进，不仅必须在真正深入把握西方哲学传统之精义的基础上，破除关于“中国非哲学”和“哲学非中国”的双重执念，而且需要在与当代西方哲学最新进展的批判性对话的基础上实现马克思主义哲学阐释的当代发展，需要在保持“我们”和文化传统之间恰当的“距离”意识的基础上，以现代言说方式复现中国古代哲学传统真精神，需要以进入“现代化”完成状态的未来中国为参照系，反观与整理近代以来中国社会生活与哲学思潮的历史性变迁。所谓“中国哲学”当代形态的建构，或许不应当期望以“一家一派”的方式来完成，而应当是一种学术生态的整体性更新，是新的时代精神在一切文化和思想领域的必然展开。Abstract: The comparison of Chinese and Western philosophy is a basic context of philosophical studies “in China” since the near-modern time, while the current morphology of constructing “Chinese philosophy” is an urgent task for Chinese philosophical circle. The systematic introduction of Western philosophy and the Chinese form of Marxism, as well as a hundred years of writing “history of Chinese philosophy”, are the historical experience worthy much emphasis and sorting. There are difficulties in further comparison, i.e., it is going far from the target of constructing the current form of Chinese philosophy by combining Chinese, Western and Marxist philosophy, and the so-called “legitimacy” of Chinese philosophy at the turn of the century. The censure comes either to the “Chinese nature” of writing “the history of Chinese philosophy”, or to the “philosophical nature” in Chinese philosophical tradition. An essential progress requires not only to break a double mistake of “Chinese non-philosophy” and “philosophy non-China” based on a true grasp of the quintessence of Western philosophical tradition, but also to realize the current development of Marxist philosophy based on a critical dialogue with the recent development of contemporary Western philosophy. It is necessary to have a re-vision of the true nature of ancient Chinese philosophical tradition with a modern way of discourse based on keeping a proper “distance” between “us” and our cultural tradition. It is also necessary to view the historical changes of Chinese social life and philosophical currents since the near-modern time with a future China as the reference. The said construction of contemporary morphology of “Chinese philosophy” may not be realized by “one person or one school” and, rather, by a wholly new ecology of academy, and a necessary development of the spirit of time in all spheres of culture and thought.
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