当代新儒家在东南亚的发展问题
The Problem of Disseminating Contemporary Neo-Confucianism in Southeast Asia
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当代新儒家在东南亚（指岛屿东南亚）有多少发展的潜能和空间？这是本文想从“动力因”和“形式因”两方面提出来探讨的一个论题。从动力因的角度来看，时下东南亚非华语文学界之涉外课题与研究甚少且鲜会触及儒家，而华语文学界之儒家研究则未如当代新儒家之重宋明理学、重心性之学（此当代新儒家之所以为“新儒家”）以为现代新外王之所本、所据，故整体上仍无成为当代新儒家意义之“圣学的学者”之可能。个中原委，从形式因的角度来看，不尽是刘述先以为当代新儒家是“精神的儒家”而不为其它“政治化的儒家”或“民间的儒家”所善解，而是前者对外王（其政统、学统乃传统礼学所说之“礼制”）的关注是“理论”的，此既与非华语文社会涉外关系时之偏重“礼仪”不同，也与华语文社会对礼制之关心是“实践”的相异，致使双方未易有共同之话语与心智。言下之意，在当代新儒家未改其重“理论”、重“礼制”的取向之下，或时下东南亚未改其重“实践”、重“礼仪”的社会氛围之下，前者在后者被接收进而传播、发展的潜能或未可容乐观看待。
Abstract
This essay explores the potential of disseminating Contemporary Neo-Confucianism in Southeast Asian academia from Aristotle’s perspective of efficient cause and formal cause respectively. From the first efficient cause perspective, the disagreement on the significance of Confucianism in comparative religio-philosophical studies in general (non-Mandarin academia) and Song-Ming Confucianism in Confucian Studies in particular (Mandarin academia) is taken as the cause of low potential of Contemporary Neo-Confucianism in the region. While from the formal cause perspective, the potential is also low because of the theoretical approach of Contemporary Neo-Confucianism toward ritual system in scientific and political areas compared with Southeast Asian academia which is more practical (Mandarin academia) and ceremonial (non-Mandarin academia) in several related areas. In a nutshell, the potential of disseminating Contemporary Neo-Confucianism is no more optimistic than the current conditions of insufficient efficient and formal cause in Southeast Asia.
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