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題名:李卓吾的「真道學」--以生命實踐為主體的儒學反思
書刊名:成大宗教與文化學報
作者:袁光儀 引用關係
作者(外文):Yuan, Guang-Yi
出版日期:2007
卷期:8
頁次:頁17-41
主題關鍵詞:李卓吾真道學儒學聖人之學為己之學Li Zhuo-wuTrue confucianismConfucianismSage's wisdomAuthentic being李贄
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)
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  • 點閱點閱:127
李卓吾是晚明著名的思想家,明清兩代正統道學家強烈批判其「非聖無法」,五十以來學者則大力頌揚他的「非儒反孔」,不論毀譽兩極,皆視其為反傳統的「異端」。本論文則自李卓吾自負「真道學」之本懷,就儒者「生命學問的」角度,重新肯定卓吾學術,確是一套「聖人之學」如何落實於具體生命實踐的思考。而其「異端」之所以為「異」,則在於將儒者「為己之學」推其極,所呈現之「極端個人主義」色彩」。其學術全以個人之生命實踐為主體,故現實生命中所有的才性局限、欲望雜染、生死憂懼等,李卓吾皆能毫不避諱地正視之,甚且肯定之。本有即就「生命的本質:聖凡與才德」、「生命的現實:理欲與義利」、「生命的歸趨:儒釋道一也」三點,分述李卓吾獨特的生命學問,期對其「真道學」之內涵,有更清楚恰當的理解。藉由對李氏學術的反省,對何謂「儒學」,以及儒學未來之發展,亦可有更寬廣多元之思考。
Li Zhuo-wu(李卓吾) was a celebrated thinker of heresy in the Late-Ming Dynasty. He was a controversial figure during his lifetime or after his death. The orthodox neo-Confucian scholars sternly denounced him, but in the May-fourth period, he as considered an iconoclast and the anti-traditionalism. Therefore, the majority scholars neglected that Li Zhuo-wu was educated in traditional Confucian classics and he was a follower of the Wang Yang-ming’s doctrine of the mind. Li Zhuo-wu believed staunchly himself to be a “true Confucian”. However, his learning expressed the liberalism and the individualism, with the result that the majority scholars regarded his “true Confucianism” as a heresy. This text try to be an interpretation for Li Zhuo-wu’s “true Confucianism”. His learning was according to individual life practice. Therefore, the talent and the temperament, the desire and the lust, the worries and ht apprehensions about the reality being, Li Zhuo-wu didn’t evade the issue out of fear to face squarely. The essence of Li Zhuo-wu’s theory displays the spirits of liberties, equality and value diversification. We can say: Li Zhuo-wu’s “true Confucianism” was a distinctive anti-traditionalist, on the contrary, his anti-traditionalism was an interpretation to liberal spirits of Confucianism, and a guideline on liberal treatment of Confucianism. Therefore, his learning was not a heresy, and it could be the edification about the question of t he modern transformation of Confucianism.
期刊論文
1.莊耀郎(20000300)。新儒家對傳統儒家所謂「異端」態度的考察。中國學術年刊,21,159-175+535。new window  延伸查詢new window
學位論文
1.吳伯曜(2001)。林兆恩《四書正義》研究(碩士論文)。彰化師範大學。  延伸查詢new window
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8.左東嶺(1997)。李贄與晚明文學思想。天津市:天津人民出版社。  延伸查詢new window
9.焦循、楊家駱(1977)。雕菰集。臺北:世界書局。  延伸查詢new window
10.沈德符(1976)。萬曆野獲編。臺北:偉文圖書公司。  延伸查詢new window
11.黃宗羲(1987)。明儒學案。臺北:里仁書局。  延伸查詢new window
12.Von Hayek, Friedrich A.、夏道平(1993)。個人主義與經濟秩序。臺北:遠流。  延伸查詢new window
13.許建平(2005)。李贄思想演變史。北京:人民出版社。  延伸查詢new window
14.許蘇民(1998)。李贄的真與奇。南京市:南京出版社。  延伸查詢new window
15.張建業(1992)。李贄評傳。福州:福建人民出版社。  延伸查詢new window
16.容肇祖(1973)。李卓吾評傳。臺灣商務印書館。  延伸查詢new window
17.朱熹(1988)。四書集註。臺北:學海出版社。  延伸查詢new window
18.溝口雄三、林右崇(1994)。中國前近代思想的演變。臺北:國立編譯館。  延伸查詢new window
19.李贄、張建業(2000)。李贄文集。北京:社會科學文獻出版社。  延伸查詢new window
20.侯外廬(1960)。中國思想通史。北京:人民出版社。  延伸查詢new window
21.陳弱水(19780000)。論「成色分兩說」闡釋之流變。臺北:臺灣學生。new window  延伸查詢new window
22.林其賢(19920000)。李卓吾的佛學與世學。臺北:文津出版社。new window  延伸查詢new window
23.林海權(1992)。李贄年譜考略。福建人民出版社。  延伸查詢new window
24.錢穆(1991)。論語新解。台北:東大。  延伸查詢new window
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26.de Bary, William Theodore、李弘祺(1983)。中國的自由傳統。聯經。  延伸查詢new window
27.劉季倫(1999)。李卓吾。臺北:東大圖書公司。  延伸查詢new window
圖書論文
1.陳榮捷(1983)。傳習錄拾遺。王陽明傳習錄詳註集評。臺北:臺灣學生書局。new window  延伸查詢new window
 
 
 
 
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