莊子倫理學研究; Ethics of Chuangtzu

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題名:	莊子倫理學研究;Ethics of Chuangtzu
作者:	許明珠;Ming-Chu Hsu
貢獻者:	中國文學研究所
關鍵詞:	莊子;道家;倫理學;孔子;名實;逍遙;Chaungtze;Dao;Confucius;ethics;Xiaoyao
日期:	2009-06-29
上傳時間:	2009-09-22 09:17:06 (UTC+8)
出版者:	國立中央大學圖書館
摘要:	在研究方法方面，本文以內七篇為主要研究範圍，設定詮釋的目的與要求：一、目的：得知莊子面對人倫問題如何決意。二、要求得出的結果必須貼近文本。三、必須符合現代讀者的理解。實際操作方式是，以一組西方倫理學問題，用莊學作答，希望為《莊子》析取出倫理學義涵。這一組問題是：什麼是莊子的價值中心？其價值判斷的方式為何？它是利他的嗎？若能從內七篇中提出解答，莊子倫理學的架構也就立起來了。本文將莊子倫理學總結為是一「潛含全人意向的個體倫理學」。特色有五：一、莊子倫理學價值中心在「生」。莊子倫理學的最基本態度是不傷害他人。二、莊子倫理學的價值判斷方式：以名實判斷取代是非判斷，避免二元思考取此去彼帶來傷害，而能在各單一特殊的情況下適當回應。三、莊子有淑世意向，它是全己與全人的和合。四、此倫理學含具個體性，是因為它的根本基礎與目的在個人精神上的「逍遙」。五、孝、忠兩倫乃必要安立者，此乃莊子倫理學最凸顯的人倫意識，以「安命」而不以為是去非、為善去惡的方式成全。本文以為，當吾人有意修養逍遙，起腳處已被規定一、必須將孝、忠兩倫視為命，二、不可傷「生」。故莊學能安頓人倫，並與外物無傷。逍遙不是離開，而是在人間中一樣自由自在。逍遙者不是排拒在人間中的責任與人事紛擾，而是「視之若命」地接受它們，涵化到自家生命當中，視之為自然，因此沒有承擔的辛苦。這一莊子倫理學的觀點，無助於彰明善惡、調節規範。但它的確提供一套行動的建議讓個體逍遙自在，進而有可能促進世界和諧。我們可以藉此把莊學修養者與無忌憚者、阿Q 區分開來。莊學做為儒學的再反省，不代表對倫理價值的否定，而是有所取捨，他承受了儒學立身淑世的關懷，同時避開儒家仁義禮樂帶來的蔽病。這一套莊子倫理學不以制度將人強納，亦不使用強迫性的道德語言，莊學修養者只須問自己的行動是否符合逍遙意旨，且「逍遙」不依賴社會制度實現，形成一偏重「個體」的倫理學。 Seven Internal Writings are taken as the scope of the primary research to designate its objective and requirements of interpretation: 1. Objective: learn to know how Chuangtze would make decision in face of human relations issued 2. The results obtained have to be intimate to this article 3. It has to meet the understanding of modern readers The ways of operation would be that we will use a set of western ethic problems to question Chuangtze, “What is the central value of Chuangtze?” “What is the manner of value judgment?” and “Is it altruistic?” If we can have put forth answers from the Seven Internal Writings, then the structure proposed in Chuangtzu’s ethics can be established. This article considers that before we are to work on Xiaoyao(逍遙) we have been regulated that we need to put the two ethics of loyalty and filial piety for practices; secondly, we should not hurt others, and thus Chuangtzu Philosophies won’t be considered as dissipater or evil-doer. Of such Chuangtzu’s ethics, it does not help to differentiate between goodness and evil, nor to adjust social norms. However, it does provide itself as a suggestion for action, so that it offers oneself to indulge with freedom, furnish service to parents and sovereignty King without hurting others, which can then facilitate to bring about harmony of the world. As further reflection with study of Chuangtze on Confucianism, it does not indicate its denial for ethic value, but rather enshrined with acceptance and rejection. He has, indirectly, inherited the concern of Confucianism as being altruistic to the world, and at the same time, avoids the withdrawing brought about from benevolence, righteousness, propriety, and musical of Confucianism.
顯示於類別:	[中國文學研究所] 博碩士論文

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