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“港台新儒家”的继承者李明辉与“大陆新儒家”的中心人物蒋庆之间的争论,主要聚焦点在儒学与民主这一百年老问题。李明辉认为,儒学与民主没有根本性矛盾,儒家也应该接纳民主。蒋庆试图以其“王道政治”否定或超越民主政治,从而表现出原教旨儒学的特色。然而,蒋庆的“王道三重合法性”和“三院制”的设想,却未必尽合原始儒家的义理,亦难适用于现代社会。实际上,儒家王道政治的核心在于民本理念,民主政治是儒家民本理念的内在发展要求。应当承认儒家王道与西式民主各有其弊,中国民主政治的实践,应该是儒学与民主相辅相成而非互相拆台。至于儒学的发展前途,无论是心性儒学、政治儒学,还是情理儒学,抑或其他任何形式的儒学,恐都难以独占鳌头。对儒学的复兴与发展应该秉持一种健康的开放的心态。
The controversy between Li Minghui, the successor to the New Confucian School of Hong Kong and Taiwan, and Jiang Qing, the center figure of the “New Neo-Confucianism in China,” focuses mainly on Confucianism and democracy as a century-old issue. Li Minghui believes that there is no fundamental contradiction between Confucianism and democracy and that Confucians should also accept democracy. Jiang Qing tried to negate or surpass the democracy with his “kingly politics”, thus showing the characteristics of the Confucianism of the original Confucianism. However, Chiang Kai-shek’s vision of “the benevolent legitimacy” and the “three-state system” may not necessarily meet the pride of primitive Confucianism and will not be suitable for modern society. In fact, the core of Confucian kingdom lies in the concept of “people-based”. Democracy is the inherent development requirement of Confucian people-based philosophy. It should be admitted that Confucianism and Western democracy have their own drawbacks. The practice of Chinese democratic politics should be Confucianism and democracy instead of defeating each other. As for the development of Confucianism, no matter whether it is Xin Confucianism, political Confucianism, rational Confucianism or any other Confucianism, it is hard to come out on top. The revival and development of Confucianism should uphold a healthy and open mindset.