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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/25709


    Title: 《莊子》苦樂觀的現代詮釋;Modern Interpretation of Happiness and Suffering in Zhuangzi
    Authors: 田若屏;Ruo-ping Tian
    Contributors: 哲學研究所
    Keywords: 莊子;;;正向心理學;正向情緒;負向情緒;真情;real emotions;happiness;suffering;Zhuangzi
    Date: 2010-01-28
    Issue Date: 2010-06-11 15:13:51 (UTC+8)
    Publisher: 國立中央大學圖書館
    Abstract: 《莊子》的苦樂觀基於對人生各種苦樂感受的認識與思考,正視現實人生中,個體因天災人禍所造成的各種痛苦感受,形成強烈的負向情緒,一般人往往不易轉化負向情緒為正向情緒,使自身陷入困境而不自知。現實之苦在於世俗價值判準的拘束與奴役,人們因為沈浸在痛苦或快樂的感受中,忽略情緒轉化的重要,而對現實產生錯誤的認知,造成人們無法脫離困境。 由世人苦樂感受發生和變化的規律而言,《莊子》之苦樂觀包含兩大重心:其一,人們的苦樂感受是主觀精神的變化,有苦就有樂,有樂就苦。其二,人生許多的苦樂感受雖然多是由客觀的人事物引發的,但決定苦與樂的精神感受卻可由主體情緒的轉化,順物之情而適應變化,達到精神的滿足。以上兩者是相互關聯的,苦與樂是同一個客觀事物向不同方向變化讓主體產生的感受,我認為,《莊子》之苦樂觀對世人調適自己的苦樂感受有著重要的意義,透過《莊子》哲學思想對苦樂觀進行現代詮釋,有助於個體對苦樂的感受,化被動反應為主動調和;化苦為樂,正是《莊子》之苦樂觀由個體的情理平衡,達到人們心和而人和的社會功能。 簡言之,《莊子》的苦樂觀倡人與大道融為一體、不分彼此或貴賤高低,順物之情與自然之本真,回復人之真情並以真情體道,使情緒得以轉化,在精神境界即能化苦為樂,從而影響個體的應世之道。個體順其本性之真即體現人生的最大價值,達到真情至樂之境。 Zhuangzi’s theory of Suffering/Happiness roots in his understanding and contemplation for all kinds of suffering and happiness in life, with which he confronts the pain and agony caused by disasters and wrongdoings that turn into intense Negative Emotions and imprison individuals, who have difficulty transforming the Negative Emotions into Positive ones. The bitterness of reality comes from the confinement and enslavement brought by mundane judgments. Because of pouring in the sentiments of suffering or happiness, men ignore the importance of transforming emotions; thus they create misperceptions for reality and trap themselves within those feelings. As far as the pattern of occurring and developing of humans’ suffering and happiness are concerned, Zhuangzi’s theory of Suffering/Happiness contains two emphases. First, the suffering and happiness sensed by men are subjective shapeshiftings of consciousness. They are intertwined. Second, although most of the suffering and happiness in life are triggered by objective entities, the consciousness that embodies them may embrace the change of feelings and reach spiritual contentment through transforming and yielding itself to the nature of matters. The two emphases are interrelated. Suffering and happiness are subjective variations of emotion resulting from the same object. In my opinion, Zhuangzi’s theory of Suffering/Happiness contains significant meaning for how men may accommodate their own suffering and happiness. Interpreting the theory within a modern context via Zhuangzi’s philosophy helps the individual reverse the way they approach suffering and happiness – from react passively to accommodate actively. Turning suffering into happiness signifies the social function of Zhuangzi’s theory of Suffering/Happiness that attains the integrated harmony with individual balance of emotions and inner tranquility. To sum up, Zhuangzi’s theory of Suffering/Happiness encourages humans to blend themselves with Tao, discarding forms and social classes, and by yielding to the nature of matters and the Nature restore their Real Emotions, with which they should then convert their emotions and experience Tao. In that way, one may turn suffering into happiness, and approach the reality differently. If the individual submits to his true nature, he may embody the greatest value of life and experience the ecstasy of Real Emotions.
    Appears in Collections:[哲學研究所] 博碩士論文

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