| 摘要: | 就歷史發展而言，1949~1960年儒學是真的在臺灣的，因為那是對之於中國大陸提倡的馬列、共產主義。但80年代後期，中國大陸隨著經濟改革漸漸開放，他們也轉而回頭研究起儒學，先不管其背後目的是為政治，或是為學術。2000年後，新一輩文化大革命之後出生的學界新秀，其對中國哲學的研究也逐漸有了成績，加上地利之便，世界很自然的將中國哲學與中國大陸畫上等號，那臺灣的儒學學者，其位何處？
陳昭瑛教授在《臺灣儒學》 序中提到：
把臺灣儒學當作一個新的論述提出來，固然有為儒學研究別開生面的企圖，但也是為了解決筆者內心深處的臺灣情感和中國情感如何安頓的問題。……臺灣儒學的提法體現的是根源意識，本土意識，而他所印證的則是儒學的普世性。儒學的臺灣版或說臺灣的儒學經驗，體現的正是臺灣的本土和儒學的普世性的結合。
「臺灣儒學」這名詞概念首先由陳昭瑛教授提出，正如她在書中序文所言，這「臺灣儒學」的問題釐清正是對於臺灣與中國糾結情感的問題釐清。而本文正是根基於這樣的情懷做為出發點，要處理的問題即是，在同樣屬於儒家文化圈的「東亞」各國之中，面對儒家問題的探討時，臺灣是否能提出地域性的研究價值貢獻。
臺灣在儒學文化這塊其實開出「菁英儒學」與「庶民儒學」兩層文化互動問題。「菁英儒學」所指的是承襲於中國傳統文化而來的這批讀書人，如朱熹、王陽明……等等，「庶民儒學」所指為傳統儒家概念因為地域性而產生通俗的生活文化，如文昌信仰……等等，兩者間的相容與隔閡其實反映了文化、地域、精神特質的問題。
本文以論「菁英儒學」與「庶民儒學」在臺灣的相容與隔閡為論題，首先須釐清「菁英儒學」與「庶民儒學」的概念，由此擴展出去是對於知識份子身份轉換的探討，這是關於縱軸的討論；關於橫軸的討論可由「菁英儒學」與「庶民儒學」交集的臺灣「書院」文化談起，最後導出臺灣在「東亞儒學」的價值與所能開出的主題，以此綜、橫開展構成本論文的全幅圖貌。故要處理的問題有四：一、「菁英儒學」與「庶民儒學」在臺灣的定位。二、焦點、場域所帶出臺灣知識分子的轉變。三、「菁英儒學」與「庶民儒學」的相容與隔閡。四、臺灣儒學在「東亞儒學」中的價值與研究主題。
故本文依著所需處理的四大問題，分為五章討論，最後加以結論之。
;Between 1949 and 1960, Confucianism is really in Taiwan, because communism advocated by China, but after 1980, the China open gradually with the economic reforms, they turn back to study Confucianism, whether for political or for academic. Even after 2000, a new generation whom born after the Cultural Revolution, research on the Chinese philosophy have results gradually, add with historical identity, people draw an equal sign that Chinese philosophy is China , then Confucian scholars in Taiwan, where their academic places are?
Prof. Chen Zhao-ying in the foreword of Taiwan Confucianism mention:
Taiwan Confucianism as a new discourse to mention, of course, is an interesting attempt about the Confucian study, but also solves my inner emotion between Taiwan and China. Taiwan Confucianism shows the root consciousness, the local consciousness, and universal value of Confucianism. Confucianism in Taiwan shows the combine between local culture and Confucianism universal.
The concept of Taiwan Confucianism first put forward by Prof. Chen Zhao-ying, as she said, this “Taiwan Confucianism” is to solve the tangled emotion between Taiwan and China. Therefore, my article is according this feeling to start. Then discuss the problems of Taiwan Confucianism.
Taiwan combination cultural and historical background extends the problems between "Elite Confucianism " and " Vulgar Confucianism". "Elite Confucianism" refers to these scholars that inherited the traditional Chinese culture, such as Zhu Xi, Wang Yangming ...... and so on." Vulgar Confucianism" within the meaning of the concept of the traditional Confucian arising because of regional popular culture of life .This compatibility and estrangement reflect the issue of cultural, geographical, and ideological.
In my paper, the first should be clarified that the concept of "Elite Confucian" and "Vulgar Confucianism ", thereby extend out the identity transformation for intellectuals. Then discussion the "College" culture which show the compatibility between "Elite Confucianism" and "Vulgar Confucianism" .Finally export the Taiwan′s value in "East Asian Confucianism" and what academic topics can be research.
Therefore, my paper topic is The Compatibility and Estrangement of "Elite Confucianism" and " Vulgar Confucianism" in Taiwan, there are four issues should be discussed: First, the definition of "Elite Confucianism" and "Vulgar Confucianism" in Taiwan. Second, fieldpermit and focus make the changes of Taiwan intellectuals. Third, the compatibility and estrangement of "Elite Confucianism" and "Vulgar Confucianism". Fourth, what value and research direction in "East Asian Confucianism" of Taiwan Confucianism.
So, my paper accord the four issues divided into five chapters to discuss, and finally to the conclusion. |
