摘要
对儒学内在超越的特性学界还没有达成一致的意见,最近,任剑涛先生又对这个提法做了长篇批驳,再次显露了这种分歧的严重性。任文反对内在超越性的说法主要是反对将儒学等同于宗教,但儒学的内在超越性一说并不必然等于将儒学看作宗教。对这种理论贡献最大的牟宗三先生不是在宗教意义上而是在道德的意义上使用超越这个词。中西文化在超越性方面所具有的相同性并非只是形式化的相同,而且都有超越性的形上实体。牟宗三以为形上实体可以通过智知而认识,所以,性与天道为一,因而也不存在内在与超越不相洽的问题。
No consensus has been reached on the internal transcendence of Confucianism re- cently in academic circles.Mr.Ren Jiantao did long shoots down again to the idea,more under- lining the seriousness of such differences.Renwen against the inherent transcendence is mainly against the Confucianism equivalent of religion,but the inherent transcendence does not neces- sarily mean that Confucianism will be regarded as a religion.Mou Zongsan made the largest contribution to the theory.He uses the word not in the religious sense,but in moral sense. Eastern and western cultures have similarities in terms of transcendence not only in the form, but also in transcendence of the metaphysical entity.Mou Zongsan thought metaphysical entity could be known by the wise understanding,so heaven and Xing are the same.Thus there is the inevitable connection between the inner and transcendence.
出处
《学术界》
CSSCI
北大核心
2013年第12期93-100,308,共8页
Academics
基金
国家社科基金项目"中国现代哲学主体意识的重构问题研究"(12XZX008)的成果
关键词
内在超越性
牟宗三
宗教性
智知
形上实体
the inherent transcendence
Mou Zongsan
the wise understanding
metaphysical entity
