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辜鸿铭在人文主义的类属上属于白璧德式的道德人文主义。对于孔孟之道以及正统的儒家观念的接受是他与道德人文主义思想相契合的文化基础,他所以能在清末民初的文化史上成就为尊孔拥儒的名家,成为这个风雨飘摇时代儒学文化的中流砥柱,是因为他独树一帜地在东西方政治文化的宏观视野上尊崇儒学,弘扬儒学。儒家的王道政治被辜鸿铭阐释为道德良心的宏大体现,道德良心不仅是一种根深蒂固的廉耻和道德观念影响着人们的心理和精神,而且作为一种规则和法律规范着人们的行为和动作。道德作为政治操守其影响渗透到各种命题的深处,在谈论诸如自由命题时,他坚持以道德自由取代政治自由。
Ku Hung-ming belongs to the Babbitt ethics of humanism in the genus of humanism. The acceptance of Confucius and Mencius and orthodox Confucianism is his cultural foundation that is compatible with moral humanism. Therefore, his achievement in the cultural history of late Qing Dynasty and early Republic of China as a master of respect for Confucianism and Confucianism has become the mainstay of this precarious Confucianism because He is unique in Confucianism and Confucianism in the macro perspective of Eastern and Western political culture. Confucian political kingship was interpreted by Gu Hongming as a grand manifestation of moral conscience. Moral conscience is not only a deep-rooted sense of shame and morality that affects people’s psychology and spirit, but also regulates people’s behavior and actions as a kind of rules and laws. Morality, as its political integrity, infiltrates the depths of various propositions. When talking about such topics as freedom, he insists on replacing political freedom with moral freedom.