道德形而上主义的三重境界

张光芒试图从时代的深层需求入手论证道德形而上主义存在的根据及价值 ,提出为道德而道德是文化根基的重建 ,为形而上而形而上是人性上升的路向 ,而为主义而主义是文化启蒙的终极 ,他希望道德形而上主义的精神要义及其感应时代深层需要的迫切性、艰难性由此引起同情的理解。熊元义则认为历史的进步与道德的进步这对矛盾在根本上是统一的 ,但它有时出现尖锐对立。因此必须在历史的发展中进行道德批判 ,而不是相反。任何形式的放弃道德批判都是不可取的。符杰祥试图以“同情的理解”作为批判道德形而上文学的前提 ,他一方面承认道德形而上主义所表露出来的问题意识是深刻而严肃的 ,另一方面也批判了它的问题限度与回归道德主义的危险。武善增的文章则对“道德形而上主义文学”精神底线的缺失及扭曲人性的可能后果进行了尖锐的批评 ,提出对人性的世俗幸福的呵护与捍卫 ,才是促进新世纪文学健康发展的基本前提。

Contending About Moral Metaphysics and Pragmatism in Chinese New Literature in Recent One Hundred Years

ZHANG Guang-mang demonstrates the inner needs of our times and the value of moral metaphysics from the angles of the pedestal of cultural reconstruction, the direction of humanity and the end of enlightenment. He hopes readers could comprehend the spirit of moral metaphysics from this discussion. But according to XIONG Yuan-yi, historical progress and moral progress must be united, so moral criticism should be in the historical progress. FU Jie-xiang tries to criticize limitation and danger of moral metaphysics as well as accepts its profundity. WU Shan-zeng says the bottom of humanity in moral metaphysics is absent and only human happiness is the basic premise of our literary progress.