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題名:中國哲學中的真理觀問題
書刊名:哲學與文化
作者:杜保瑞 引用關係
作者(外文):Duh, Bau Ruei
出版日期:2007
卷期:34:4=395
頁次:頁101-121
主題關鍵詞:真理觀哲學基本問題解釋架構方法論實現實踐檢證The view of truthFundamental philosophical questionsFramework of interpretationMethodologyRealizationPracticeAttesting
原始連結:連回原系統網址new window
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  • 被引用次數被引用次數:期刊(1) 博士論文(3) 專書(1) 專書論文(0)
  • 排除自我引用排除自我引用:1
  • 共同引用共同引用:103
  • 點閱點閱:31
本文討論中國哲學的理問題,據中哲學特質中的實踐哲學性格及若干涉及它在世界的特殊知的性格而展開討論。首先,就 客性問題,指出三教理論系統在教內具有基本哲學通內部義理結構互為推演上的理一致性及觀念絕對性,但三教彼之間卻日世界的差異及問題意識的不同而致生不同的理論型態,以致復此互為主觀,因此必須視為相對性真理。其中,就適用性問題,指出三教義理本為解決不同問題,故而對三教真理觀的使用亦須對準適用範圍。否則後學者之實踐將極不準確,具會在不同學派間互相非議。第三,就檢證問題,指出實踐之、實現之從而能夠檢證之為真,但實踐而對能實現時卻不能即說為系統的曾定,因為這仍涉及實踐者的能力問題。第四,就選擇問題,指出三教並無須統三歸一,或造新系統以涵攝眾家,主要即是生活需要上及理論技術上是無比必要且不易實現。真正重要的事情只在正確理解、準確詮釋、從而切實篤行、而創造理想的人生而已。本文之工作即在理解、適用與檢證、選擇四節上對中國哲學的真理性格做出討論,以為中國哲學方法論的一個重要環節的研究與討論。
This paper is to discuss the question of the view of truth in Chinese philosophy based on the aspects of Chinese philosophy as a practical philosophy based on the aspects of Chinese philosophy as a practical philosophy and specific knowledge in the world. First, regarding objectivity, it’s pointed out that the theoretical systems of the three religions are theoretically consistent and ideally absolute in the respect of alternating deductions between the internal philosophical structures of the fundamental philosophical questions. But, due to the differences both in their worldviews and problem consciousness, each of the three religions leads to different type of theories that looks subjective to one another and therefore must be seen as relative truth. Second, in terms of applicability, it’s pointed out that the philosophies of the three religions are originally meant to solve different problems and therefore the applications of their views of truth should be true, while what can be practiced but not realized should not be simply regarded as something denied by the system, because the practitioner’s ability must be factored in. Fourth, in terms of choices, it’s pointed out that the three religions don’t need to be united as one or made into a new system, mostly because such a unity or new system is neither necessary nor easily realized to the needs of life or theoretical techniques. What really matters is to understand correctly and to interpret precisely so as to solidly practice and created an ideal life. As a study and discussion of an important section of the methodology of Chinese philosophy, this paper is intended to talk about the nature of truth in Chinese philosophy by means of interpretation, application, verification, and choosing.
期刊論文
1.杜保瑞(19930100)。律則中心的老子詮釋進路。哲學雜誌,3,142-157。  延伸查詢new window
2.杜保瑞(199911)。從牟宗三哲學談儒佛會通的方法論探究。人文論壇,71。  延伸查詢new window
3.杜保瑞(20060700)。莊子〈齊物論〉的命題解析與理論架構。哲學與文化,33(7)=386,65-79。new window  延伸查詢new window
4.杜保瑞(20000900)。中國哲學的基本哲學問題意識反省。哲學與文化,27(9)=316,837-851+901-902。new window  延伸查詢new window
5.杜保瑞(20000600)。中國哲學的基本哲學問題意識反省。輔大哲學論集,33,63-91。new window  延伸查詢new window
6.杜保瑞(2004)。從朱熹鬼神觀談三教辯證問題的儒學理論建構。東吳哲學學報,10,55-92。new window  延伸查詢new window
7.杜保瑞(200307)。楞伽經的重要知識意義。華梵人文學報,1,209-242。  延伸查詢new window
8.杜保瑞(20010800)。慧能無念功夫的實踐方法。哲學雜誌,36,40-75。  延伸查詢new window
9.杜保瑞(20010700)。當代宋明儒學研究與中國形上學問題意識。哲學論集,34,147-191+216-218。new window  延伸查詢new window
10.杜保瑞(20011100)。儒道互補價值觀念的方法論探究。哲學與文化,28(11)=330,997-1011+1077-1078。new window  延伸查詢new window
圖書
1.張廣保(1993)。金元全真道內丹心性論研究。臺北:文津出版社。  延伸查詢new window
2.胡孚琛(1992)。魏晉神仙道教。台北:台灣商務印書館。  延伸查詢new window
3.胡孚琛、呂錫琛(1999)。道學通論.道家道教仙學.五、仙學篇。  延伸查詢new window
4.卿希泰(1988)。中國道教史。四川:四川人民出版社。  延伸查詢new window
5.何宗旺(1995)。中華煉丹術。文津出版社。  延伸查詢new window
6.杜保瑞(1995)。反者道之動。臺北:鴻泰圖書公司。  延伸查詢new window
7.杜保瑞(20050000)。北宋儒學。臺北:臺灣商務印書館。new window  延伸查詢new window
8.牟鐘鑒、胡孚琛、王葆玹(1991)。道教通論:兼論道家學說。山東濟南:齊魯書社。  延伸查詢new window
9.李養正(1989)。道教概說。中華書局。  延伸查詢new window
10.杜保瑞(2007)。莊周夢蝶--莊子哲學。五南。  延伸查詢new window
11.劉精誠(1993)。中國道教史。文津出版社。  延伸查詢new window
 
 
 
 
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