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这里需要着重指出的是，对于那些研究儒学的人来说，无论他是从哲学、史学还是宗教学的角度出发，是否可以称之为“儒家”是一个重要的分别。比如Peter Bol，David Nivison等人都对儒学研究有很大贡献，但是他们都并不相信真的存在一个可以自相统一的“儒家传统”，甚至怀疑“儒家”一词的有效性。这说明他们未曾从儒家传统中获得自己安身立命的价值资源，而只是从史学或哲学的角度来分析儒学的一系列相关问题而已。而南乐山所称的波士顿儒家就有所不同，后者声称自己是“儒家”，则标明他们自觉地从儒家传统中汲取精神养份；这一研究角度也常常与对宗教问题的关怀相关。除了杜维明之外，南乐山在书中讨论到“多重宗教性”(multiple religious identity)的问题，提出一个人可以同时是基督徒和儒家信徒。[[vii]] 我之所以对这个问题很关心，在很大程度上是因为我自己多年来当代中国哲学界在儒学研究方面所出现的问题的批判思考。目前中国学术界研究儒学的学者大体上哲学工作者和史学工作者为主（当然同时也有不少其他领域的学者介入其中），尽管这两批学者之间时有接触，但是事实上有一些相互瞧不起的味道。抛开哲学与史学这两个学科本身各自的局限不说，长期以来在中国学术界很少有人追问过“儒家传统是否足以被这些学科所涵盖？”，“儒家传统是否可以为儒家哲学所代替？”这样的问题。事实上，如果我们承认儒家传统本身既可以从哲学的角度来研究，也可以从史学的角度来研究；既可以从科学的角度来研究，也可以从宗教的角度来研究；那么我们也必须询问儒家传统是否可以被哲学、史学、宗教学等不同的学科“五马分尸”？？？ 事实上，正如我在拙作《“中学”与“西学”——重新解读现代中国学术史》(河北大学出版社2002年版)一书中所一再声明的那样，现代中国学术的最大悲剧之一就是中国古代学术传统被哲学、史学、文学等一系列现代学科所分解，而儒家传统不复作为一个独立的精神传统而存在。在西方，我们知道，基督教作为一种精神价值传统，虽然也积极融入于西方人文社会科学研究范畴之中，但是其在现代学术体系之外的独立存在形式（教会）从未有过丝毫动摇；即使在现代西方学科思想主导一切的现代大学制度中，“神学院”仍然是一个独立于现行学科制度的特殊事实(按照杜维明的说法，与60、70年代相比，神学院目前在西方大学中发展势头正猛)。因此，我个人的意见是，未来中国的大学必须在哲学、史学、文学等学科群之外恢复“独立的国学传统”，具体地说可称之为“经学传统”，从学科建制上应当将“经学”单独划分出来，从系科分割上应当成立独立的经学研究所或研究院，它与西方大学里的“神学院”相类似，不应当隶属于现代学科体系之下。否则，儒学将不能以独立完整的精神价值传统存在，也别谈什么复兴传统文化了！近年来听说在台湾“经学”有复兴之势，一些学者奔走四方成立“经学研究所”，大力倡导“读经”运动，精神可嘉。当然，这些有关的观点都只是我个人的借题发挥，与Ivanhoe先生本人观点无关。 附：Philip J. Ivanhoe主要论著目录 Articles: "Intellectual Property and Traditional Chinese Culture," in Topics in Contemporary Philosophy, Volume 3, Joseph Keim Campbell, Michael O. Rourke, and David Shier, eds., (New York: Seven Bridges Press, forthcoming, 2003). "Filial Piety as a Virtue," in Conceptions of Filial Piety in Chinese Thought and History, Alan K. L. Chan, ed., (Singapore: Institute for Asian Research, forthcoming, 2003). "Death and Dying in the Analects," in Confucian Spirituality Mary Evelyn Tucker and Tu Weiming ed., (New York, Crossroad Press, forthcoming 2003). "The Virtue of Courage in the Mencius," in Leroy Rouner, ed., Studies in Courage, (Notre Dame, IN: Notre Dame University Press, 2002): 65-79. "Chinese Self Cultivation and Mengzi's Notion of Extension," in Essays on Mencius Moral Philosophy, (See "Books" below). "Mengzi, Xunzi and Modern Feminist Ethics," in Chenyang Li, ed., The Sage and the Second Sex: Confucianism, Ethics and Gender (Chicago: IL: Open Court Publishing Company, 2000): 57-74. "Whose Confucius? Which Analects? Diversity in the Confucian Commentarial Tradition," in Essays on the Analects of Confucius, Bryan W. Van Norden, ed., (New York: Oxford University Press, 2002): 119-33. "Early Confucianism and Environmental Ethics," in Confucianism and Ecology: The Interrelation of Heaven, Earth, and Humans, Mary Evelyn Tucker and John Berthrong, eds. (Cambridge, MA: Harvard University Press, 1998): 59-76. "The Concept of De ("Virtue") in the Laozi," in Religious and Philosophical Aspects of the Laozi, (SUNY Press, 1998): 239-257. (See "Books" below). "Nature, Awe and the Sublime," Midwest Studies in Philosophy, Volume 21, "The Philosophy of Religion," (Notre Dame, IN: University of Notre Dame Press, 1998): 98-117 "The Metaphysical Foundations of Neo- and New Confucianism," The Journal of Chinese Philosophy, -22 (March, 1995): 81-89. "Existentialism in the School of Wang Yangming," in Chinese Language, Thought and Culture, (La-Salle,-IL:-Open-Court-Press, 1996): 250-264. "Human Nature and Moral Understanding in Xunzi," International Philosophical Quarterly, 34.2.134 (June, 1994): 167-175. (Revised version in Virtue, Nature and Agency in the Xunzi (See "Books" below). "Zhuangzi on Skepticism, Skill and the Ineffable Dao," Journal of the American Academy of Religion, 61.4 (Winter, 1993): 639-654. "Zhuangzi's Conversion Experience," The Journal of Chinese Religions, 19 (Fall, 1991): 13-25. "A Happy Symmetry: Xunzi's Ethical Thought," Journal of the American Academy of Religion, 59.2 (Summer, 1991): 309-322. "Character Consequentialsim: An Early Confucian Contribution to Contemporary Ethical Theory," The Journal of Religious Ethics, 19.1 (Spring, 1991): 55-70. "Thinking and Learning in Early Confucianism," The Journal of Chinese Philosophy, 17.4 (December, 1990): 473-493. "Reweaving the 'one thread' of the Analects," Philosophy East and West, 40.1 (January, 1990): 17-33. "A Question of Faith: A New Interpretation of Mencius 2B.13," Early China, 13 (1988): 153-165. Dictionaries and Encyclopedia: "Mencius" in The Encyclopedia of Religion, Second Edition, Lindsay Jones, ed., (New York: Macmillan Press, forthcoming) (2,500 words). "Origins of Chinese Ethics," in The Blackwell Companion to Religious Ethics, William Schweicker, ed., (Oxford: Blackwell Publishers, forthcoming) (5,000 words). (责任编辑：admin) |