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題名:以「仁」之概念論「人」:從卡羅˙弗歐茲瓦(聖若望保祿二世)哲學人學之視角論之
作者:歐思鼎
作者(外文):ONYEUKAZIRI, JUSTIN NNAEMEKA
校院名稱:輔仁大學
系所名稱:哲學系
指導教授:曾慶豹教授
學位類別:博士
出版日期:2020
主題關鍵詞:仁人Human Person
原始連結:連回原系統網址new window
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摘要 (Abstract in Chinese)
此研究的論點是:以形上學來理解人,基本上為具有理性與自治之存在者是沒有所謂的全盤的,若欲對人有全盤的理解,必要理解人在於行動和自身內在與外在關係中是具有意識存在的,因為人共同具有「仁」。為了指導此哲學研究,作者的研究問題為:「卡羅˙弗歐茲瓦(Karol Wojtyla)的哲學人學,如何形成我們對儒家『仁者人也』哲學思想更深的理解?」因此,在此研究中作者有三個重任:一為充份的探究並闡述卡羅˙弗歐茲瓦的哲學人學。二為探究並闡述儒家「仁」的概念。三為以重新詮釋「仁者」的概念,來探索「人」之為卡羅˙弗歐茲瓦的「行動中所顯出之人」“Person-revealed-in-Action”。 所以,論文的第一部分以達到第一個重任為目的,而第二部分是為了達到此研究的第二及三目的。卡羅˙弗歐茲瓦的哲學人學,本質上受到多瑪斯˙阿奎納(Thomas Aquinas)和馬克斯˙謝勒(Max Scheler)二位哲學思想家的影響,因此,作者經由探索多瑪斯˙阿奎納和馬克斯˙謝勒的哲學思想,來形成闡述卡羅˙弗歐茲瓦哲學人學的背景。為了明瞭多瑪斯˙阿奎納思想中的「位格」(persona)概念,必要討論蘇格拉底、柏拉圖、亞里斯多德、波愛修斯的哲學人學。反之,為了明瞭馬克斯˙謝勒的現象學,即卡羅˙弗歐茲瓦因解析人生的經歷與行動所應用的方法,作者簡要的論述, 現象學的創立者胡塞爾(Edmund Husserl),他的學生海德格爾(Heidegger) 與謝勒二位同時代的現象學者的思想。然後,作者論述「仁」的概念,解析《 論語》、 《中庸 》、《孟子》中「仁」的意思,此三部儒家經典不僅皆以「仁」為儒家的核心概念,也都以「仁」為人之所以為人的概念。於是,作者以弗歐茲瓦的「行動中所顯出之人」“Person-revealed-in-Action” 的人的概念,和儒家「仁者」的概念,來綜合論證一個較全盤及整體的哲學人學,此哲學人學作者稱之為“Jenism”。因此, “Jenism” 是自弗歐茲瓦的行動概念與儒家對「仁」的理解,所綜合出來的「人」的概念。此「人」的理解,不只解釋形上學所定義的人的本質,也解釋人生命的特質,為此可以認為是作者要創立能夠回應當代哲學人學相關問題的人之哲學,尤其是針對倫理、生命倫理學、人權、人工智慧的哲學人學的相關問題。
關鍵詞:卡羅˙弗歐茲瓦(Karol Wojtyla)、儒家、哲學人學、Jenism、「人」、行動、「仁」。
ABSTRACT
This work contends that the metaphysical understanding of the human person, simply as a rational and free being is incomprehensive, and for a comprehensive understanding of the human person, there is a need to understand the human person as a conscious being in action and in relationship within and without itself due to the shared consciousness of 「仁」. To guide this philosophical investigation, the writer posits the research question: How can the philosophy of Karol Wojtyła on the human person help to deepen the understanding of the Confucian philosophy of person as 「仁者」? Thus, in this research the writer has three main tasks. The first task is to substantially investigate and expound the philosophical anthropology of Karol Wojtyła. The second task is to investigate and expose the Confucian concept of 「仁」. The third task is to discourse the human person by the means of a re-interpretation of the concept of 「仁者」as the Wojtyłian concept of “Person-revealed-in-Action.” So, the entire Part One of this work, is aimed at achieving the first task, and the entire Part Two, is aimed at achieving the second and the third tasks of the investigation.
The Philosophical anthropology of Karol Wojtyła, is substantially influenced by the philosophy of Thomas Aquinas, and the Philosophy of Max Scheler. Hence, the writer creates the background for the exposition of Karol Wojtyła’s philosophical anthropology by presenting a discourse on Thomas Aquinas and Max Scheler. And to understand the concept of persona in Thomas Aquinas there is a need to discuss the philosophical anthropology of Socrates-Plato, Aristotle and Boethius. On the other hand, to understand the phenomenology of Max Scheler, which Karol Wojtyła employed in his analysis of human experience and action, the writer briefly exposes the phenomenology of Edmund Husserl the founder of phenomenological movement and the phenomenology of Heidegger the student of Husserl and the contemporary of Max Scheler. Hence, the writer considers an exposition of the concept of 「仁」, from the perspective of textual analysis of the meaning of 仁 as it is found in three classical text: 《 論語》, 《中庸 》and《孟子》. These three Confucian classics all consider 「仁」as not just an important concept in Confucianism, but as the concept that defines the human person, as the quiddity of the human person. The writer therefore, synthesizes Wojtyła’s concept of “person-revealed-in-action”, and the Confucian concept of 「仁者」, to affirm a philosophy of person that is indeed wholistic and comprehensive. This philosophy of person, the writer gives the name: “Jenism.” “Jenism” then, is the concept of the human person (人) understood from a synthesis of the Wojtyłian concept of human action and the Confucian understanding of 「仁」. This understanding of the human person, does not only explain the metaphysical quiddity of the human person, but also explains the specific difference of the human life. The writer, therefore, is persuaded to think that a philosophy of person has been developed that is capable of responding to the philosophical anthropological problematics of our contemporary times. Especially, with problematics that are related to Ethics, Bioethics, Human Dignity and Artificial Intelligence.
Key Words: Wojtyła, Confucianism, Personalism, Jenism, Person, Act, 「仁。」
BIBLIOGRAGPHY
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