“国学”的核心

论文疏理了关于＂国学＂的几种不同定义,认为要恰当地定义＂国学＂、了解＂国学＂的基本内涵,首先应确定＂国学＂的核心对象与核心观念。与目前的主流观点不同,文章对＂儒学为国学核心＂的观点提出了质疑,通过对先秦主流学派道家、儒家、墨家、法家四家主要思想及其相互关系的阐释,明确此四家为＂国学＂研究的核心对象,而在这四家之中,道家为体,＂天道＂是其核心观念;三家为用,但三家的＂人道＂主张与倾向各有不同,因而彰显出不同的人文色彩。先秦之后,融合道、墨、法、阴阳等各家而成的儒家遂成一家独尊之势,成为先秦之后中国古代庙堂的主流意识形态,极大地影响了中国历史的进程,但中国文化的多元化形态乃至民族特征的丰富性,仍然离不开其他三家持续不断的影响,只有充分了解＂国学＂的核心,才能全面理解儒家的发展变化,进而准确解读中国历史与文化。

The Core of"Chinese Culture"

By reviewing several diverse definitions of ＂Chinese culture＂,the author of this paper opines that a proper defintion and comprehension of ＂Chinese culture＂ can be attained in the wake of the clarification of the kernal objects and core concepts in ＂Chinese culture＂.Distinct from current mainstay ideas,this paper raises doubts over the view that ＂Confucianism is the core of Chinese culture＂ and concludes that Taoism,Confucianism,Mohism and Legalism are the kernel objects of study in ＂Chinese culture＂ by analyzing the key ideas of and the interrelations among the four schools of thought in the pre-Qin period.Of the four schools of thought,Taosim is,as is held,the substance and the ＂natural laws＂ are its core concepts,while the other three schools of thought,which are of service,are of diverse traits of humanity because of their respective propositions and inclinations in ＂humanity＂.After the Pre-Qin period,Confucianism,through its absorption of and integration with various schools of thought such as Taoism,Mohism,Legalism and the School of Naturalists,has come to hold a predominant position as the mainstay ideology in ancient Chinese imperial courts in the post-Qin era,thus having much affected the progress of Chinese history.Nevertheless,the pluralistic pattern of Chinese culture and the abundance of its national features are attributable to the constant impact of other three schools of thought.It is only by fully comprehending the core of ＂Chinese culture＂ can a thorough undersatnding of the changes in Confucianism and an accurate grasp of Chinese history and culture be attained.