（中国哲学专业论文）冯友兰新理学体系的历史哲学.pdf

i 摘摘 要要 冯友兰是中国现代著名哲学家，现代新儒家的重要代表人物。自二十世纪 二十年代正式走上哲学研究之路以来，在其作为学者的一生里，他撰写了大量 的哲学著作，并创建了自己的哲学体系。他是中国现代哲学史上充分利用传统 思想资源、汲取西方学术思想成果而又表现出很强原创性的哲学家。作为一个 全身心投入学术研究的哲学家，冯友兰给近现代中国哲学史留下了浓墨重彩的 一笔。他的诸多哲学思考的成果，都是现代哲学史上富有影响的精神资源。他 的哲学思考，既以开放的胸怀吸收了西方近现代哲学的理念和方法，也以独立 的姿态重申了中国传统哲学的普世价值。 冯友兰比较全面、深入、平实地阐释了中国传统哲学思想，特别是儒家思 想，为中国传统哲学的现代转换做出了重要的贡献，在现代哲学史上占有重要 的地位。冯友兰的哲学表现为纯粹意义上的抽象哲学思辨，但他所有的哲学思 考都是有其现实立足点和人文关怀的。这一点最为明显的表现，就是其新理学 建构过程中关于历史相关问题的探究，这些论述表现了他的历史观。冯友兰的 历史哲学是其哲学思想中一个重要而尚待深入研究的领域。虽然冯友兰并没有 有意识地建构自己的历史哲学体系，但是就其对历史哲学相关问题的研究，或 他的哲学思想所蕴含的历史哲学而言，他对历史哲学的许多基本问题作出了颇 为系统和深刻的回答，客观上显示出了较为完整的理论体系。在新理学体系里， 冯友兰对以下一些历史哲学的关键问题作了较充分的论述，这些问题是：历史 的本质；历史的发展及其形式；历史的动力和创造；历史要素、结构及相互关 系；历史中的人；历史的认识；历史价值论。他的历史哲学，既有自我独立性， 又是在新理学的基础上展开的，对社会历史问题的认识是深入的，是对中国传 统历史哲学在中西思想广泛和深入交流大背景下的新发展。他的历史哲学，既 受到中国传统思想，特别是宋明理学的影响，也受到西方近现代哲学思想，特 别是新实在论和唯物史观等思想的影响。在中西文化交流日益频繁、中国社会 发展面临很多突出问题的时候，冯友兰的历史哲学凸显出强烈的时代性和民族 性，对于我们认识历史、认识时代、认识世界都有重要的价值。新世纪以来， ii 面对世界的深刻变革，中国的哲学研究者更应该担负起历史使命，关注改革开 放和现代化建设中的重大问题，概括和总结新的实践经验，大胆吸收人类文明 成果，推进中国传统哲学的现代转换。 对于冯友兰历史哲学，学界虽然有一些成果，但很不充分。现有的研究涉 及冯友兰的哲学思想与其历史哲学之间的关系以及冯友兰历史哲学具体内容， 对我们认识冯友兰的历史哲学有重要启发，但总体上不够客观和理性。因此， 本文将在充分吸收以往研究成果的基础上，力求对冯友兰的历史哲学进行新的 审视，并加以系统、深入的研究和客观的评价，以推进学术界对冯友兰学术思 想的全面认识。同时，也为我们全面认识中国现代社会及其思想文化提供一个 可能的角度。 冯友兰对历史的本质及其特征作了重要的理论探讨。 他将历史分为 “客观的 历史”和“主观的历史” 。他既强调过往历史的客观性，又指出，作为历史认识 结果的“主观的历史”虽无法达到对“客观的历史”完全正确的认识，却具有 重要的意义。更为重要的是，他认识到历史虽是过去了的、不可改易的，却“并 非无力” ，现实是历史的延续，历史具有连续性和统一性，历史会对现实产生重 要影响。在看待历史与传统时，他赋予传统以积极的意义，将传统视为历史上 的一种精神创造，传统参与了历史的建构，是民族历史的精神所在，是延续民 族精神的纽带。从某种意义上说，作为主观精神创造的传统与由客观事实组成 的历史一起构成了一个民族的“大历史” ，这种传统观是对历史本质的新认识。 冯友兰对历史的本质及其特征所作的思考和探讨，是建立在其新理学立场上的， 他力求将历史与哲学统一起来，视历史为受“理”的贯注而形成的贯通古今的 有机体。冯友兰对历史本质及其特征的认识，是对中国近代以来全盘否定中国 历史文化传统的各种历史和文化虚无主义的批判。冯友兰主张历史的连续性和 统一性，弘扬中国历史文化的生命力，表明了他维护和发展儒家文化的新儒家 立场，体现了其历史哲学将理论思辨与现实关怀密切结合的鲜明特色。 冯友兰的历史发展观是在综合中国传统变易哲学和进步史观的基础上，吸 收了近代的历史发展观，特别是唯物史观的一些因素，运用其新理学的基本理 论建构起来的。在他看来，无极和太极是相对的两极，无极是极端的混沌，太 极是极端的清晰，无极而太极就是一个从极端混沌到极端清晰的过程，也就是 iii 一个进步的过程。这两极之间，就是我们所谓实际的世界。由于实际的世界处 于两极发展的过程之中，因此实际世界的发展显然也必然是进步的。因此，社 会历史的发展自然也是进步的。冯友兰在具体论述历史进步的时候，受到了唯 物史观的深刻影响，这突出地表现在其用生产方法的变革解释社会进步的根本 思路上。但是，就其将辩证理解为循环和进步两层含义兼而有之而言，则与唯 物史观有明显的区别。冯友兰的历史发展观并不仅是一种理论阐释和逻辑建构， 其目的还在于实现中国“旧邦新命”的理想并试图提出民族复兴方案，以求为 中国从传统社会走向现代社会提供理论说明，指明振兴道路。其新理学的强烈 经世色彩和民族爱国情怀在这里有着十分鲜明的体现。 在历史动力论上，冯友兰经历了从二十世纪二十年代的意欲动力论到三四 十年代新理学历史动力论的演变。在意欲动力论时期，他认为历史的动力在于 人求生的意志和求幸福的欲望。到了二十世纪三四十年代，由于受到唯物史观 的影响，他将经济因素纳入对历史动力的思考，认为生产工具的进步是历史进 步的动力；由于生产工具的进步，社会才从生产家庭化的社会发展到生产社会 化的社会。新理学历史动力论是前期意欲动力论的修正和深化。这种修正和深 化，既是其哲学思想发展的必然，也是时代环境使然。 冯友兰关于历史结构的基本主张是，历史作为一个大的体系，包含有经济、 道德、艺术和文学等多个层面。其中，经济基础是起决定作用的。所谓历史的 变化和发展，主要是指“生产方法”和“经济制度”等的变化和发展，它决定 了社会政治、道德和文化的发展。有什么样的经济制度，就有什么样的社会制 度，也就有什么样的文化，即“生产家庭化底文化”和“生产社会化底文化” 。 在人类社会历史中，除了类文化，作为文化重要组成部分的艺术和文学则应当 有自己的特点，每个民族的艺术和文学都不应完全模仿其他民族。就道德而言， 它是任何一种人类社会只要存在都必然需要的，因此，道德，尤其是其基本和 核心方面，可以而且应该保持基本的独立性和稳定性。基本道德若不保持独立 性和稳定性，则社会不成其为社会，更不可能成为某种社会。对于某一民族来 说，文化是其民族身份的标志，各个民族的文化也有其核心部分，这种核心成 分若不保持独立性，则民族不成其为民族。冯友兰的历史结构思想表现了他作 为一个有良知的哲学家忧国忧民的积极理论探索和思想情怀。然而，冯友兰的 iv 历史结构论又存在偏颇，这表现在一味强调历史中的道德因素、对政治思维及 其在历史中如何变化缺乏足够重视等。 冯友兰的历史人物论是从新理学的立场提出来的。他认为：人是历史的灵 魂，因而，历史就只能是人的历史。人之所以是历史的灵魂，在于人有觉解， 也就是说，人自觉到他的活动的性质，因而自觉地参与历史的建构、发展和进 步。但是，历史中的人因其觉解能力不同而有四种不同的境界：自然境界、功 利境界、道德境界和天地境界。人的四种境界呈现由低到高的提升，社会人生 也因人的境界的提升而发生改变，历史因而得以发展。虽然现实社会中的人可 能有的境界有上述四种的不同，但是，天地境界是人进步的最高目标。冯友兰 论证了历史发展就是人发展的历史，历史进步就是人的道德水平的进步。冯友 兰秉承宋明理学的基本精神，对道德自由和平等这些中国传统历史哲学的精神 遗产多有坚持，其历史人物论的人本主义色彩是非常明显的。但是，他的历史 人物论对人的政治自由和民主的诉求却着墨不多，这在一定程度上落后于时代 的要求。如果冯友兰能够综合吸收中国传统哲学和近代西方哲学的积极成果， 对政治自由和民主做出具有中国特色的探索，其理论贡献会更大。从主观意图 上看，冯友兰是要彰显道德在人创造历史进程中的决定性意义，体现出的是一 种儒家道德理想主义的倾向。但从客观效果上看，其思想表现了一种科学主义 的倾向。他的历史人物论表现出科学主义和人文主义的冲突。 在历史认识的主客体问题上，二十世纪二十年代，他视历史学家为历史认 识的主体，将历史事件视为历史认识的客体，至于客体之间是否有联系，他并 没有清晰的认识。在新理学体系建构时期，他提出有觉解能力的人是历史认识 的主体，而最理想的历史认识主体就是处于天地境界中的人，反思能力是人成 为历史主体的关键。相应地，在此一时期，历史认识的客体从物质形态上看是 一系列的历史事件，但这些历史事件不是各个独立的单个事件的机械拼凑，而 是受到“理”贯注的具有生命性的事件。只有这样的历史事件，才是历史认识 的客体，从而也才能被历史认识主体所认识。冯友兰新理学体系中有明确的历 史认识论。他认为，有着反思能力的历史认识主体，通过对历史认识客体中有 生命性的理的把握，达到对历史的认识，实际上也就是对历史中基本道德的认 识。 v 冯友兰新理学的历史哲学体现了中国传统哲学的和谐思维特征，是西方新 实在论和宋明理学“理一分殊”两种思维模式的结合。他的历史哲学同时也对 儒家观念进行了现代性转化。在二十世纪上半叶中西思想文化激烈碰撞、中国 传统文化面临巨大危机的历史时代，冯友兰对社会历史问题，主要是中国的社 会历史问题进行了富有时代性、民族性和学理性的思考。他的思考既深深得益 于中国传统思想资源，又有效借鉴了西方现代哲学的理论成果，表现出强烈的 中西融合的特征。从根本上来看，冯友兰历史哲学的核心内容和思想旨趣还是 表现出明显的中国气派和中国特性，而西方近现代哲学的影响则更多地表现在 方法和途径上。 冯友兰的历史哲学是在新理学框架内对历史问题进行的哲学思考和回答。 其新理学吸收了宋明理学的营养，但又不满足宋明理学缺乏哲学所必须的“空 灵” ， 因此又从西方新实在论立场出发， 运用逻辑分析的方法， 对宋明理学的 “理” 进行改造，使其具有哲学所必需的“空灵”性。这些思维特征和学术诉求对其 新理学的历史哲学都有重要影响。另一方面，冯友兰也试图解答中国弱小而西 方强大这一现象出现的原因，为此，他将唯物史观的某些思想引入其新理学历 史哲学思考当中。我们看到，其新理学的历史哲学相比于传统历史哲学，有其 时代进步性，对解决中国的现实问题有时代贡献。但是，正因为他是在进行一 种创新性探索，对相关思想资源未能进行合理融合，因此其历史哲学表现出了 一定的矛盾和局限。站在当代中国哲学发展的时代高度，其贡献为后人提供了 富于启发性的资源，其局限则对后人进行相关探索提供了警示，其贡献和局限 对于当代中国历史哲学的建设和发展都具有积极的价值。 关键词：冯友兰 新理学 历史哲学 新实在论 vi abstract feng youlan is a famous philosopher in modern china and also an important figure of the modern neo-confucian. since he officially went on the road of philosophical research in the 1920s, feng youlan wrote a large number of philosophical works and created his own system of philosophy as a scholar,so he was a philosopher who made full use of chinese traditional thinking resources and the western academic thoughts and showed a strong originality in the history of modern philosophy. as a scholar who threw himself into work actively , feng youlan made a deep influence on modern chinese philosophy . many of his philosophical works had become important mental resources in the history of modern philosophy. his philosophical thinking not only absorbed a western modern philosophical concepts and methods with an open mind but also reaffirmed the universal value of traditional chinese philosophy with an independent attitude. feng youlan illustrated the traditional chinese philosophy, especially the confucian thoughts comprehensively, deep and naturally and made a significant contribution in the process of the traditional chinese philosophy switching into modern philosophy. feng youlans philosophy is represented as a kind of pure abstract philosophical speculation, but all his philosophical thoughts have practical standpoint and realistic human care. the most obvious manifestation of the reality of his philosophy is the exploration of the issues of history at all times which makes up his systematic thought of history. feng youlans philosophy of history is a field which is important but must be studied in-depth. although feng did not consciously constructed his own system of the philosophy of history , we can see he still made quite impressive and deep thinking in many fundamental issues of the philosophy of history after reviewing his study of the relative issuses of it or the history of philosophy in his system and all his philosophy of history objectively showed a comparatively complete theoretical system. in the new neo-confucianism system, vii feng youlan discussed the following key issues of the philosophy of history: the nature of history; the development of history and its form; the power and creation of history; the elements, structures and their relationship of history; persons in the history; understanding of history; value of history,etc. his philosophy of history had its own independence and developed on the basis of the new neo-confucianism system and had a deep review of social history .it was also the new development of chinese traditional philosophy of history in the background in which the chinese and western thoughts exchanged in-depth. his philosophy of history was influenced not only by chinese traditional thoughts, especially the confucianism in song and ming dynasty,but also by modern western philosophy, particularly the new realism and historical materialism, etc. in the contemporary time ,the culture exchange between china and the west is increasingly frequent and the chinese community must face many outstanding problems in its development , feng youlans philosophy of history expressed a strong sense of temporality and nationality, which is important for us when we review the history, understand of the era and the world. since the beginning of the new century, in the face of the profound transformation in the world, chinese philosophy researchers should take their historical missions, focus on the major issues in the process of the reform and opening up and the building of modernization, overview and summarize the new practices, absorb the results of the human civilization boldly and advance the modern conversion of chinese traditional philosophy. feng youlans philosophy of history not only paid attention to chinas history, age and the development of system and other issues but also thought of the real development and its future of chinese culture .it had strong implications to our clear and accurate positioning of the development of the country and the society in a new era and can also inspire us when we absorb the achievements of western civilization to promote our own development and master the language power in the process of exchanging between china and the western countries profoundly. the modern academia study of feng youlans philosophy of history has made some achievements , but it is not sufficient. the existing research involves the viii relationship between feng youlans philosophy and his philosophy of history and many other aspects of his philosophy of history.they are important as a source of inspiration to our understanding of feng youlans philosophy of history, but overall not objective and rational enough. therefore, this article will absorb the ever-related research to make a new review of feng youlans philosophy of history.at the same time ,this article will make a systematic and deep study and evaluate it objectively in order to promote the academia to understand feng youlans philosophy of history comprehensively and provide a better angle when we fully review the chinese modern society ,its ideology and culture. on the nature and its characteristics of history , feng youlan made an important discussion. he divided history into objective history and subjective history .he not only stressed the objectivity of past history but also pointed out although the subjective history was impossible to be in conformity with the objective historical completely as a result of the historical understanding, but it had important implications. more importantly, he realized that although history had passed by and couldnt be changed, it was not powerless, the reality was a continuation of the history, the history had its own continuity and consistency and history would have an important effect on reality. on the relationship between history and tradition, he made tradition a positive significance.he believed that the tradition was a kind of creation of a new spirit in the history and it was involved in the construction of the history and in which the national spirit lay. in a sense, the tradition which was the subjective creation of mental spirit and the history which was made up of by the objective things constituted the history of a nation,this kind of view of tradition was a new understanding of the nature of history. feng youlans thoughts on the nature and characteristics of history was built on the stance of the neo-confucianism.he sought to unify history and philosophy and believed the history was a organism which was penetrated by li and it developed from the ancient to the present age. feng youlans review on the nature and characteristics of history is a critique to various historical and cultural nihilism that fully negates ix traditional chinese history and culture. feng youlan insisted the continuity and consistency of history and carried forward the vitality of chinese history and culture, this kind of stance showed his efforts to maintain and develop the confucian culture.it is a stance of the modern neo-confucianism and reflects a distinctive characteristic that his philosophy of history combines the post-gold and practical care together. feng youlans concept of the development of history synthesized chinese traditional philosophy of changing and the progressive view of history, aborbed modern concepts of the historical development, especially some of the factors of historical materialism, and used the basic structure of his new neo-confucianism. in his view, wu ji and tai ji was the opposite poles . wu ji was a chaotic state and tai ji was extremely clear.from wu ji to tai ji was from a extremely chaotic state to a extremely clear state, it was also a step forward in the process.the field between the above two state was the so-called real world,which was in the development of the two poles, was obviously progressive. therefore, the social and historical development was also progressive. feng youlan was profoundly influenced by the historical materialism in discussing the progress of history concretly, which was highlighted by the fundamental ideas that used the transformation of the production methods to explain social progress. however, from his stance in which he regarded dialectic as a connection of loop and progress, we can see there are significant differences between fengs thought and the materialist conception of history. feng youlan s concept of historical development is not just a theoretical explanation and logical construction, its purpose is also to implement chinas idea of old bang ,new life and the national reconstruction plan in order to explain how china makes progress from traditional society to modern society, specifying the road of revitalization. the strong practical color of fengs new neo-confucianism and patriotic feelings are expressed brilliantly. in historical dynamics, feng youlan developed from the desire-power theory of the 1920s to the new-neo-confucianism power theory. in the period of desire-power x theory, he believed the historical power was the will of the people to survive and pursue happiness. in the 1930s and 1940s, due to the influence of historical materialism, he brought economic factors into his consideration ,pointing out that the progress of instruments of production was the power of historical progress; the society developed from family-oriented mode to society-oriented mode because of the progress of the instruments of production. the theory of the new neo-confucianism was the correction and deepening of early desire-power theory. this correction and deepening was not only influenced by the development of his philosophy, but also influenced by the times. on the structure of history, feng youlans basic idea was that history ,as a system, contains economy, moral art ,literary and many other parts.in the above parts, economy was the base of the so-called historical change and development, the development of history mainly refered to the development of producing methods and economic system, and so on, which influenced the development of politics, moral and cultural development of a society. if you experienced some kind of economic system, you would experience the same kind of social and culture system,such as the family-oriented culture and the society-orientedcultural. in the history of human society, apart from class culture, as an important part of culture, art and literature had their own characteristics,china should not imitate other ethnic groups completely. every kind of human society needed the moral, therefore, morality, especially its basic and core, could and should maintain its independence and stability. if basic moral didnt maintain independence and stability, the society couldnt become into a society, let alone a certain kind of society. for a race, culture was a sign of its national identity, the culture of various ethnic groups has its own core section .if the core section couldnt maintain independence, the nation couldnt be regarded as a nation. feng youlans manifestations of historical structure reflected his valuable conscience and thought for his motherland when he regarded himself as a philosopher. however, fengs opinions about the historical structure are somewhat biased ，which is performed in stressing the moral factors in history too much, and paying attention xi to politics its historical changes not enough, and so on. feng youlans theory of historical figures was based on the new neo-confucianism. he believed people were the soul of history, the history could only be peoples history. the reason that people were the soul of history was that people had awareness, that was, people understood the nature of his activities, thus consciously participated in the construction, development and progress of history. however, people in the history had four different states of morals because of their different abilities of uderstanding: the natural state, the utilitarian state, the moral state and the universe state.the society and peoples life changed when peoples states developed from a low elevation to a high elevation and at the same time the history develops forward. although different people might have different state , the universe state was the highest target for people to reach. feng youlan believed the development of history was the development of human, the progress of history was the progress of peoples moral level. feng youlan,adhering to the basic spirit of neo-confucianism,insisted on the moral freedom and equality that were the heritage of chinese traditional philosophy.the flavor of feng youlans philosophy of history was to a large extent humanitarian. however, his thoughts on historical figures paid less attention to political freedom and democracy ,which were partly behind the times. if feng youlan could absorb the nutrition of chinese traditional philosophy and modern western philosophy comprehensively and make exploration on political freedom and democracy with chinese characteristics, his theoretical contribution would be bigger than he had done. to his subjective point of view , feng youlan was intended