摘要
作为文化精神核心的教化理念或教化之道,有"虚"与"实"两个特点。近代化和现代化的过程乃伴随着"政"与"教"的解构,使教化之道由政治的事务逐渐转变为一种社会的、与人的个体内在生活相关的精神的事务,真正发挥出其"本虚而实"的作用。"心性儒学"作为中国文化精神之"教养的本原",现代以来亦经历了一系列与现实政治事务解构的过程。但中国现代的文化状况,其病在于有"解构"而乏"建构"。儒学"以身体道"群体的失落,心性儒学之"道问学"层面的退居学院化、知识化一端,"后革命"时代主流和非主流意识形态性之"实"的教化方式的被边缘化,导致了切合民众生活之文化自觉和整合功能的缺失。返归历史文化本原以建立核心的教化理念和文化整合认同的超越性价值基础,已是势所必然。对中国经济崛起在文化发展方面的要求,中国学人应有足够的理论和文化上的积累与准备。
The idea of preaching or the way of preaching, as the core of cultural spirit, has two features of 'abstract' and 'substantial'. The process of modernization is accompanying the separating of politics and religion, and preaching gradually becomes a social spiritual thing relevant to the personal inner world, and really plays the role of substance from abstraction. 'Confucian mind', as the root of Chinese cultural spirit, has experienced a process of separating from political matters in reality. But the real problem in contemporary China is the shortage of constitution beside of separating, which causes the shortage of cultural awareness and integrating function closely connecting to the people's real life. China's economic take-off needs the relevant cultural development, for which, the Chinese intellectuals should have sufficient theoretical and cultural prepare.
出处
《吉林大学社会科学学报》
CSSCI
北大核心
2004年第4期12-18,共7页
Jilin University Journal Social Sciences Edition
关键词
教化理念
本虚而实
以身体道
心性儒学
idea of preach
substantial from abstract
real experience of Tao
confucian mind
