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題名:《莊子》調和派的道德挑戰與實踐哲學
書刊名:政治科學論叢
作者:詹康 引用關係
作者(外文):Chan, Kang
出版日期:2010
卷期:43
頁次:頁1-51
主題關鍵詞:政治哲學道德哲學倫理學心性論超形上學黃老Political philosophyMoral philosophyEthicsTransmetaphysicsHuanglaoNatureHeart mindSelf-cultivation
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(0) 專書(2) 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:163
  • 點閱點閱:173
《莊子》外雜篇的一些篇章現在被當成是黃老學派,其中富含了實踐哲學的主張,但在本質上,它們認為實踐哲學所欲解決的道德挑戰和社會崩解危機是實踐哲學自己造成的,因此實踐哲學完全是自我實現與自我持續的。 道德與社會危機肇萌於黃帝將道德明白宣示給人心來認取,這個革命性創舉改變了實踐道德的方式,因為在他之前的遠古時代,淳樸的人民依其天性而自然的做好人,並不靠心意去認知和抉擇善惡。心取代性之舉,宣告了理想的古代結束,及邪惡和動亂將源源不絕的降臨,因此需要實踐哲學不斷演進以解決問題。但是潘朵拉的盒子一旦打開,我們就不可能再回到從前的狀況,因此最多只能做到統治者結合君子所執掌的文化傳統和統率政府官員、指導行政權力,以期馴服奔馳的人心,使其行於仁義的界欄內。 雖然《莊子》這些篇章認為人心是肇事分子,我在文末指出它們對心的理解與現代西洋哲學很投緣,現代西洋哲學中的心、意志、意識的本質也是道德中性和去本體的。我另也指出,這些篇章與戰國、西漢的黃老學派並不那麼接近,反倒可以做為《莊子》一書或莊子學派的哲學核心與涵括全局的視野。
The seven syncretist (often referred to as Huanglao) chapters attributed Zhuangzi are rich in practical philosophy. But intriguingly the writers(s) regards practical philosophy as the remedy to as well as the cause of moral crisis and social collapse. Thus practical philosophy is a self-fulfilled enterprise to solve the problems it created, and is self-sustained since any solution generates new problems that require new solutions. Moral crisis and social collapse were initiated when the Yellow Emperor manifested morality, that is, to pronounce it for the mind to know. This practice was revolutionary since the nobles sauvages of the immemorial past were naturally good, namely, being good by nature without their consciousness telling goodness from evil. The replacement of nature with the mind marked the end of the blissful past and the beginning of endless evil and turmoil, and hence the need for an evolving practical philosophy. The state of affairs cannot be restored once the Pandora’s Box has been opened, and the best that is humanly possible is for rulers to command bureaucracy and to rely on gentlemen to carry cultural traditions, so that the mind can be tamed to exert itself within the boundary of morality. Although the mind in Zhuangzi syncretism is of troublesome character, I suggest in the end that this conception of the mind is congenial to the modern Western philosophy in which the ideas of mind, will, and consciousness are amoral and de-ontological in essence. I also suggest that the Zhuangzi syncretism has less affinity with the Huanglao school of the Warring States period and the Former Han dynasty, while a case can be made that it is the core and encompassing vision of the Zhuangzi or the Zhuangzian school.
期刊論文
1.許宗興(20081000)。莊子本性論研究法芻議。中央大學人文學報,36,277-311。new window  延伸查詢new window
2.謝啟武(19890100)。莊子的道德觀與人性觀 : 聚焦於攘棄仁義這一點。國立臺灣大學哲學論評,12,107-144。new window  延伸查詢new window
3.林聰舜(19930600)。《莊子》無為政治思想的幾層意義。漢學研究,11(1)=21,1-14。new window  延伸查詢new window
4.佐藤將之(20070600)。國家社稷存亡之道德:春秋、戰國早期「忠」和「忠信」概念之意義。清華學報,37(1),1-33。new window  延伸查詢new window
5.蕭裕民(2006)。〈《莊子》內外雜篇新論:從思想的一致性來觀察〉。《興大人文學報》,36,159-185。  延伸查詢new window
6.Gu, Ming Dong.(2009)。“The Theory of the Dao and Taiji: A Chinese Model of the Mind.”。Journal of Chinese Philosophy,36,157-175。  new window
7.Wong, David B.(2004)。“Relational and Autonomous Selves.”。Journal of Chinese Philosophy,31,419-432。  new window
圖書
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2.Preminger, Alex and T.V.F. Brogan, eds.(1993)。The New Princeton Encyclopedia of Poetry and Poetics。Princeton::Princeton University。  new window
3.呂惠卿、湯君(2009)。莊子義集校。北京市:中華書局。  延伸查詢new window
4.高流水.林桓森譯注(2001)。慎子、尹文子、公孫龍子。臺北:古籍出版社。  延伸查詢new window
5.孟軻、趙岐、焦循、沈文倬(1987)。孟子正義。北京:中華書局。  延伸查詢new window
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7.張默生(1993)。莊子新釋。臺北:天工書局。  延伸查詢new window
8.陳鼓應(1983)。莊子今註今譯。北京:中華書局。  延伸查詢new window
9.王叔岷(1988)。莊子校詮。中央研究院歷史語言研究所。  延伸查詢new window
10.朱熹、黎靖德、王星賢(1986)。朱子語類。文津出版社。  延伸查詢new window
11.郭慶藩、郭象、王孝魚、莊子(1961)。莊子集釋。北京:中華書局。  延伸查詢new window
12.傅偉勳(1986)。從西方哲學到禪佛教--「哲學與宗教」一集。台北:東大。  延伸查詢new window
13.劉笑敢(1988)。莊子哲學及其演變。中國社會科學出版社。  延伸查詢new window
14.黃錦鋐(1974)。新譯莊子讀本。台北:三民書局。  延伸查詢new window
15.蔡仁厚(2009)。中國哲學史。臺北:臺灣學生書局。  延伸查詢new window
16.徐復觀(1969)。中國人性論史:先秦篇。臺灣商務印書館。  延伸查詢new window
17.楊儒賓(1991)。莊周風貌。黎明文化。  延伸查詢new window
18.宣穎(1999)。南華經解。新文豐。  延伸查詢new window
19.劉榮賢(20040000)。莊子外雜篇研究。臺北:聯經。new window  延伸查詢new window
20.賴錫三(20080000)。莊子靈光的當代詮釋。新竹市:國立清華大學出版社。new window  延伸查詢new window
21.劉笑敢(2006)。老子古今:五種對勘與析評引論。中國社會科學出版社。  延伸查詢new window
22.呂不韋、陳奇猷(2002)。呂氏春秋新校釋。上海古籍出版社。  延伸查詢new window
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24.荊門市博物館(1998)。郭店楚墓竹簡。文物出版社。  延伸查詢new window
25.錢 穆(1969)。《莊子纂箋》。臺北。  延伸查詢new window
26.劉鳳苞(1999)。《中華續道藏》初輯第 16 冊。臺北。  延伸查詢new window
27.藏雲山房主人(1999)。《南華真經大意解懸參注》。《中華續道藏》初輯第12 冊。臺北。  延伸查詢new window
28.羅勉道(1999)。《南華真經循本》。《道藏》第 16 冊。北京、上海、天津。  延伸查詢new window
29.何敬群(1965)。《莊子義繹》。香港。  延伸查詢new window
30.林鎮國(1990)。〈朝向辯證的開放哲學:從詮釋學觀點讀傅偉勳著《哲學與宗教》〉。從創造的詮釋學到大乘佛學:「哲學與宗教」四集》。臺北。  延伸查詢new window
31.曾昭旭(1982)。〈呈顯光明,蘊藏奧秘:中國思想中的人性論〉。《中國文化新論‧思想篇一:理想與現實》。臺北。  延伸查詢new window
32.Dworkin, Gerald.(2007)。“Autonomy.”。A Companion to Contemporary Political Philosophy, 2nd ed。Malden, MA:。  new window
33.Kupperman, Joel.(1999)。Learning from Asian Philosophy。Oxford:。  new window
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35.Roth, Harold D.(2002)。An Appraisal of Angus Graham’s TextualScholarship on the Chuang Tzu。A Companion to Angus C. Graham’s Chuang Tzu: the Inner Chapters, ed.。Honolulu:。  new window
36.朱 熹(1980)。《詩經集傳》。臺北。  延伸查詢new window
37.阮廷焯(1980)。〈申子考佚〉。《先秦諸子考佚》。臺北。  延伸查詢new window
38.吳伯與(1999)。《南華經因然》。《中華續道藏》初輯第 12 冊。臺北。  延伸查詢new window
39.阮毓崧(1972)。《莊子集註》。臺北。  延伸查詢new window
40.林雲銘(1999)。《莊子因》。《中華續道藏》初輯第 15 冊。臺北。  延伸查詢new window
41.馬其昶(1999)。《莊子故》。《中華續道藏》初輯第 17 冊。臺北。  延伸查詢new window
42.陸樹芝(1999)。《莊子雪》。《中華續道藏》初輯第 15 冊。臺北。  延伸查詢new window
43.陳壽昌(1999)。《南華真經正義》。《中華續道藏》初輯第 16 冊。臺北。  延伸查詢new window
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