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1、湘潭大学 硕士学位论文 论谭嗣同的“仁学”思想 姓名：曾力 申请学位级别：硕士 专业：中国哲学 指导教师：蔡四桂 20080518 I 摘 要 谭嗣同，著名的“戊戌六君子”之一，是戊戌变法时期为追求真理而勇敢牺 牲的伟大爱国者,同时也是中国近代史上比较有影响力的思想者。 他的思想,虽然 未能形成完整的理论体系,但却具有比前人更为丰富甚至在某些方面为同时代的 其它维新派人士所远远不及的内容,这其中尤以其仁学思想为突出。 在那样一种“数千年未有之变局”的动荡社会中，谭嗣同以中国传统仁学思 想为基础，结合西方先进科技思想，对中国传统仁学思想进行了改造。首先，借 助十九世纪后期西方流行的一个物理学概念
2、 “以太” （Ether） 来诠释仁： 一方面， “仁”从内涵来说是“以太” ；另一方面， “以太”显露于外，是“以太”这一物 质实体的功用。谭嗣同这种既把“以太”看成是物质，又把它看成精神作用的观 点，使其仁学思想具有了泛神论倾向。其次，谭嗣同以“以太”实体为根据,构 建起一个“仁通平等”的逻辑体系。在此逻辑体系中： “仁”是“通”的出 发点和归宿,“通”是为实现“仁”所采取的行为及其规则，而“平等”是“通” 实现“仁”所取得的预期效果。因此,“通”是观念上的“仁”和现实中的“平 等”的桥梁和枢纽：没有“通” ， “仁”永远是理论上的概念和思想，不可能成为 “平等” ， “平等”作为现实中的
3、“仁” ，只有实施好“通” ，才能得以真正实现。 如何实施好“通” ，谭嗣同认为必须打破“四不通” ，从而实现“四通” ：中外通、 上下通、男女内外通和人我通。这种变不通为通，并寻找内在的总规律的哲学倾 向，正是资产阶级要求“博爱、自由、平等”的政治倾向在哲学上的反映。同时， 在谭嗣同看来，这种现实中的“平等”应该包括三个方面，即政治平等、经济平 等和社会平等。只有这三者得以真正实现，仁学思想才能得以落实。 从表面上看，谭嗣同无论是对中国传统思想，还是对西方的宗教、哲学和科 学技术思想都缺乏一个系统的梳理和把握， 但实际上他却能以其超人的天份杂糅 古今，整合中西，从而形成了自己独具特色的仁学思
4、想。谭嗣同尽管借用了西方 “以太”学说，却并不能说他的思想已完全西化，相反，这根本就没有影响他中 学的根基。他借用西学的目的就是对中国的封建专制进行无情的鞭笞。当然，在 当时那样一个动荡不安的时代，谭嗣同能积极的向西方学习，并且构建自己理想 的和谐社会，对当今社会仍具有很重要的现实意义。 关键词：谭嗣同；仁学；仁；通；平等 关键词：谭嗣同；仁学；仁；通；平等 II Abstract Tan Sitong, one of the known “Six gentlemen of the Hundred Days Reform”, who lost his life for our country
5、to pursue the truth, is a thinker leaving much influence in Chinas modern history. Although his though fails to form a complete theoretic system, it has even richer connotation than the previous ones and its contents go beyond the other reformers at that time proposed to a great degree, especially i
6、n the thought on Benevolence. In the unrest Chinas society of in modern times, Tan Sitong transformed the traditional Chinese thought on Benevolence while incorporating the advanced science and technology of the western countries. Firstly, he interpreted Benevolence on the base of Ether, an up-to-da
7、te concept in Physics which was popular in the late of 1800s: on one hand, Benevolence is intensively “Ether”; on the other hand, “Ether” is exposed, which is the function of the material entity “Ether”. Tan Sitong regards “Ether” as both material and spirit, which makes “Thought on humanity” to con
8、vey a tendency of Pantheism. Secondly, Tan Sitong constructs a “BenevolenceTongEqual” logic system, in which Benevolence is the starting and declinational points of communication (“Tong”). “Tong” is the adopted actions and rules in order to achieve Benevolence, and “Equality” is the expected result
9、of communication (“Tong”) realizes “Benevolence”. Therefore, “Tong” is the bridge between the “Benevolence” in concept and the “Tong” in reality, because “Benevolence” will be a theoretical concept without “communication (“Tong”)”; equality, the “Benevolence” in reality can not come true without “To
10、ng”. As to how to achieve communication(“Tong”), Tan Sitong holds that four kinds of “Communication”(“Tong”), Communication between China and the West, between the superior and the junior, between Man and Woman could be, between Other and Me, can never be achieved until four kinds of “not communicat
11、ion”(“Tong”) are broken. This kind of philosophical tendency that turns Miscommunication (“Tong”) into Communication (“Tong”) and looks into the internal rules of things is the philosophical reflection of the bourgeois political tendency of “love, freedom, and equality”. He also holds that the equal
12、ity in reality includes the following three aspects: political equality, economic equality and social equality, the implementation of which is the precondition of turning Thought on humanity into reality. It seems that Tan Sitong fails to clear up not only traditional Chinese thought III but also we
13、stern science and technology, religion, and philosophy. In fact, he forms his unique thought on Benevolence by wisely combining the philosophy in ancient and modern times, and also that at home and abroad. Tan Sitong borrows the western theory “Ether”, but his thought is not completely westernized.
14、On the contrary, this way does not undermine his basis of Chinese Academy at all. His aim is to violently whip feudal autocracy in China. Of course, Tan Sitong could actively learn from the West and construct his own ideal and harmonious society in that unrest times, this still erects a very importa
15、nt practical significance to todays society. Key words: Tan Sitong; Benevolent studies; Benevolence; communication (“Tong”); equality 湘潭大学湘潭大学 学位论文原创性声明学位论文原创性声明 本人郑重声明：所呈交的论文是本人在导师的指导下独立进行研究所 取得的研究成果。除了文中特别加以标注引用的内容外，本论文不包含任 何其他个人或集体已经发表或撰写的成果作品。对本文的研究做出重要贡 献的个人和集体，均已在文中以明确方式标明。本人完全意识到本声明的 法律后果由本人承
16、担。 作者签名： 日期： 年 月 日 学位论文版权使用授权书学位论文版权使用授权书 本学位论文作者完全了解学校有关保留、使用学位论文的规定，同意 学校保留并向国家有关部门或机构送交论文的复印件和电子版，允许论文 被查阅和借阅。本人授权湘潭大学可以将本学位论文的全部或部分内容编 入有关数据库进行检索，可以采用影印、缩印或扫描等复制手段保存和汇 编本学位论文。 涉密论文按学校规定处理。 作者签名： 日期： 年 月 日 导师签名： 日期： 年 月 日 1 绪 论 谭嗣同（一八六五-一八九八）字复生，号壮飞，湖南浏阳人，近代中国最 有影响的维新思想家和政治活动家之一。谭嗣同生长在外有帝国主义侵略、内受 封建主义压迫的时代。 谭嗣同是戊戌变法时为追求真理而勇敢牺牲的伟大的爱国 者，是著名的“戊戌六君子”之一，同时也是中国近代史上比较有影响力的思
