再论哲学之极——牟宗三论儒学之为“道德的宗

摘要：哲学应担负起现实关怀和终极关怀两种使命，这两种使命为哲学之两极。然而，传统儒学推开了终极关怀这一极。面对西学的大规模东渐，这一问题成为现代儒学不可回避的问题。在此方面，牟宗三对终极关怀这一极进行了有益探讨：其一，无论就宗教之理来看，还是就宗教之责任来看，儒学就是宗教。其二，由于儒学不具有一般宗教之形式，且它所强调的是天道超越而内在等，故其为一种特殊的宗教。其三，儒教将重点放在道德之本心与道德之创造上，故是一种道德的宗教，亦是一种人文教。牟宗三认为，这种宗教是一种大中至正之圆教，高于基督教、佛教等离教，故不仅可以此护持国脉，而且可代表人类宗教之发展方向。

Abstract: Philosophy should take up two missions, namely, two polarities: real concern and ultimate concern. However, Confucianism pushed away theultimate concern, namely, the second polarity. But, while the western culture blowing eastward, modern Confucianism has to deal with the issue of religion. In this regard, Mou Tsung-san had a useful exploring about the second polarity: firstly, regardless of religious principle or religious responsibility, Confucianism is a religion. Secondly, because Confucianism does not have the general form of religion, and it emphasizes transcendent and immanent and so on, it is a special religion. Thirdly, the focus of Confucianism is placed on the moral mind and its creation, so it is a moral religion, therefore is also a kind of humanistic religion. Mou believed that this religion is a perfect religion, which is more advanced than ex-religion such as Christianity, Buddhism etc. At Mou, Confucianism as a humanistic religion can not only protect national thread but also show the direction of development of human religion.

关键词：哲学宗教儒教道德宗教人文教

Key words: philosophy；religion；Confucianism；moral religion；humanistic religion

在现代中国的学术舞台上，面对西方文化的大规模东渐，宗教问题成为了一个不可回避的问题。出于对文化生命的承当意识，牟宗三认为对宗教问题不能不正视。他说：我们处在这个时代，若想以自己的生命承当中国文化发展的道路，对于宗教问题不能不正视。这不是炫博、作学究，乃是文化生命的承当问题。［1］81牟宗三高度重视宗教作为一种文化现象的研究。在他看来，宗教不仅是文化的核心，而且亦是文化发展的基本动力。出于此，他关于宗教的研究表现出明确的现实性。他说：吾人肯定人文教，并非欲于此世中增加一宗教，与既成宗教争短长。乃只面对国家之艰难，生民之疾苦，欲为国家立根本。［1］67

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历时性地看，儒学的实用传统和世俗精神是非常强的。孔子以未能事人，焉能事鬼？未知生，焉知死？（《论语 width:600px;">