The most notable feature of Xiong Shili’s study on Chinese philosophy is that on the premise of the established academic position,he always talks and debates with a variety of discourse in different periods of the fundamental problem of Philosophy,and according the result,he modifies his written works and improves his existing conclusions.Facing the new era theme and the academic environment in the time from 1950s to 1960s,Xiong Shili still adheres to his statement, which cannot be surpassed.He propagates the Confucianism highly ,and orients the Book of Changes.In debating be-tween Chinese philosophy and materialism,Idealism,the statement which science is all-powerful,or critique of the Con-fucianism from the academic perspective,he improves and perfects his thought on Chinese philosophy to make it more ra-tional and more objective than before .After the founding of new China,Xiong Shili’s thought on Chinese philosophy mainly includes the following points:Firstly,the root of Chinese philosophy is the Book of Changes.Secondly,material and consciousness co-exist in Chinese philosophy,so we cannot define Chinese philosophy with materialism or Idealism. Thirdly,Chinese philosophy is as important as modern science,they should learn from and improve each other.Fourthly, Chinese philosophy has important value on the modern society,such as its component of democracy and science.Fifthly, the development of Chinese philosophy in different periods is continuous,whose base is Dao.Sixthly,the method of stud-ying and developing Chinese philosophy is archaeologically studying on the old Chinese philophy,inheriting critically it, and bring all kinds of philosophy together and understand thoroughly.Xiong Shili’s thought on Chinese philosophy is a typical representative of cultural conservatism.Compared with the principles of dialectical materialism and historical mate-rialism,some problems exist in it,but it has important value and a far-reaching influence on the development of Chinese philosophy in his time and beyond.%熊十力治中国哲学最显著的特点是，在坚持既定学术立场的前提下，针对不同时期有关中国哲学根本问题的各种论说，进行辩争、论证，并据此不断地改写其已成著作，完善其已有结论。20世纪50－60年代，面对全新的时代主题与学术环境，熊十力继续坚持他“确乎其不可拔”的中国哲学本位立场，高扬儒学，并归宗大易，依此成就“内圣外王”。在从学理上对唯物论、唯心论、科学万能论、“批孔”运动进行的一系列辩驳中，他的中国哲学观得以不断修正与完善，较之于新中国建立之前更为理性而客观，其主要内容包括：中国哲学的学术之源是大易；中国哲学的根本特质是“心物不二”、“体用不二”，不可以简单地用唯心论、唯物论来界定中国哲学；中国哲学与现代科学同等重要，应相互资鉴；中国哲学蕴含着十分丰富的科学萌芽与民主精神，具备重要的现代价值；各时期的中国哲学有着内在的连续性，这一连续性的基础即“道”；中国哲学当代发展路径之基础是采用考古与继往开来的方法来阐扬中国传统哲学，同时融通诸学，等等。熊十力的中国哲学观是20世纪50年代到80年代初文化保守主义思潮中国哲学观的典型代表。相较于辩证唯物主义和历史唯物主义而言，熊十力的中国哲学观有不可避免的偏颇之处，但其对当时及此后中国哲学的发展与重构具有极为重要的价值与深远的影响。
展开▼
