詮釋資料說明

文件類型

本館出版品

題名

孫中山現代化思想對儒家的繼承與轉化

題名(英)

Dr. Sun Yat-sen’s Thought on Modernization vis-à-vis the Inheritance and Transformation of Confucianism

作者

匡思聖

期刊

孫學研究

ISSN

1996-265-7

出版頻率

半年刊

出版西元年月日

2022/11/12

卷期

第33期

頁次

p.1-20

關鍵詞

孫中山思想、儒家思想、中國現代化

關鍵詞(英)

Sun Yat-sen Thought, Confucian Thought, China’s Modernization

全文內容

在中國現代化進程中，孫中山面對的挑戰是如何將中國從「傳統停滯社會」轉變為「現代成長社會」，其中儒家思想作為中國傳統停滯社會的核心價值基礎，孫中山對其到底抱持何種態度?依本文的分析，在價值理性上，孫中山自身即是一位儒者，其繼承了儒家以「仁」為核心，以「義」為本質，以「禮」來實踐。孫中山與儒家均重視群體秩序和諧的社會核心價值，將社會國家視為互助之體，道德仁義視為互助之用。孫並高度推崇儒家「內聖外王」之道，將其作為未來中國復興後，國際新秩序形成，追求「世界大同」全球化理想的實踐之道。
從工具理性而言，孫中山亦深知，抱殘守缺僵化死守儒家思想，中國是無法面對西方的挑戰， 因此做為儒家的繼承者，孫中山對儒家思想並非盲目繼承，希望透過對儒家思想的重新詮釋開展出符合現代化需求的新意，「返本開新」賦予儒家思想新的意涵，如民生主義中的「均富」主張即是傳統「均無貧、和無寡、安無傾」理念的轉化與發揚。孫中山基本上透過對儒家思想的批判的繼承與創造性轉化，使儒家思想能與時俱進，追求中國在儒家思想的傳統基礎上完成現代化。

全文內容

In the process of China’s modernization, the challenge facing Dr. Sun Yat-sen was how to convert a “traditional, stagnant society” into a “growing, modern society”. Confucian thought served as the core values and foundation of that traditional, stagnant society. What was Dr. Sun's attitude toward these underpinning ideas? This paper’s analysis shows that, in terms values and rationality, Dr. Sun himself was a Confucian scholar who inherited Confucianism's concept of “humaneness” as the core, "righteousness" as the essence, and "propriety" as the practice. Sun Yan-sen Thought and Confucianism both emphasize the core social values of group order and harmony, regard society and nation as entities for mutual aid, and view benevolence and righteousness in morality and ethics as putting mutual aid into use. Dr. Sun also highly praised the Confucian Tao of "internally a sage, externally a king". He also considered it to be the tao (way) to pursue "a world of universal harmony" and put the globalization ideal into practice following China’s future rejuvenation and the formation of a new international order. In terms of instrumental rationality, Dr. Sun was well aware that there was no way China could tackle the challenges of the West by holding to rigid, moribund Confucian thought. Therefore, as an inheritor of the Confucian tradition, Dr. Sun’s attitude toward Confucianism is not about blindly carrying it on, but about reinterpreting Confucian thought to develop new ideas that meet the needs of modernization. By “returning to the origin and beginning anew”, Confucian thought can be given new meaning. The “equal distribution of wealth” that Dr. Sun advocated within the Principle of People’s Livelihood is a transformation of the concept from the Analects that “when there is material equality, there shall be no poverty; when there is social harmony, no one shall be widowed; when there is peace, countries shall not collapse”. By carrying on and creatively transforming the criticisms of Confucian thought, Dr. Sun was fundamentally helping Confucian thought keep pace with the times. He pursued a completion of China’s modernization on the traditional basis of Confucian thought.

出版者

國立國父紀念館

出版地

臺北市

備註

投稿日：民國111年6月15日；接受刊登日：民國111年10月28日