論唐君毅對王船山的解釋──以「天道論」為中心;On Tang Junyi’s explanation of Wang Fuzhi: focus on Cosmology

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Title:	論唐君毅對王船山的解釋──以「天道論」為中心;On Tang Junyi’s explanation of Wang Fuzhi: focus on Cosmology
Authors:	陳繪宇;Chen,Hui-yu
Contributors:	哲學研究所
Keywords:	王船山;唐君毅;天道論;宇宙論;正蒙注;氣論;Wang Fuzhi;Tang Junyi;cosmology;Qi;A Commentary of Zhengmeng
Date:	2014-08-27
Issue Date:	2014-10-15 15:28:22 (UTC+8)
Publisher:	國立中央大學
Abstract:	本論文主旨在（1）透過唐君毅先生論船山「天道論」，以及（2）《正蒙注》之「自然宇宙論」，來把握船山的「形上學」思想。特別地，本論文又更以「氣論」思想為中心，希望透過掌握船山「形上學」思想，而更了解「氣」在船山的體系中所佔的地位。基於以上目的，本文將分為三個部份來闡述：一、唐君毅之船山「天道論」：1.唐先生認為船山之理與氣是「一體」的，不能有獨立於氣而存在之理；2.「道」必須「即器」而言，及3.氣是以理為主宰而流行的。二、《正蒙注》的自然宇宙觀：在《正蒙注》中，船山以氣來貫穿其哲學體系，並且透過氣來說明「道」和「理」的概念。他認為，氣之清通虛靈即是「理」，而「氣」之流行又充滿宇宙，由此我們可以說宇宙是一至善、最高的存在。三、唐君毅之船山「天道論」與《正蒙注》之自然宇宙觀之對比：基於前二個部分之整理與分析，接下來則要進一步對比並討論此二者。唐君毅和《正蒙注》皆表現出船山極重視「理」和「氣」，並且皆主張船山是「理氣一體」的。但二者對「理氣一體」之詮釋卻有些微差異，唐君毅認為，「理氣一體」指的是理與氣的「不離不雜」，其可能是由側重於「理」之方式來詮釋此一概念。而《正蒙注》則認為理氣關係是「不二」，而且其可能是有重「氣」之傾向來說明的。而其之所以重氣，可能是由於他在朱子理學的學術環境下，為了反對空晶之體的理所產生的。雖然二者之詮釋有些微的差異，但皆顯示出船山「道不離器，器不離道」一重要概念，這也就表現出船山之天道論是特別重視「落實」的，也就說明何以其特別重「氣」。 ;Among contemporary Neo-Confucians, Tang Junyi (1909-1978) is unique in developing a systematic interpretation of Wang Fuzhi’s philosophy. This thesis aims to analyze Tang Junyi’s interpretation of Wang Fuzhi’s cosmology. In critically examining Tang Junyi’s interpretation, we contrast it to Wang Fuzhi’s original doctrine of Qi in A Commentary of Zhengmeng. This shows that in explicating and justifying the thesis of the identity of Qi (force) and Li (principle), Tang Junyi’s approach is different from that of Wang Fuzhi. Whereas Wang Fuzhi originally focuses on the notion of Qi, Tang Junyi emphasizes the importance of the concept of Li. As a result, Tang Junyi’s interpretation might suffer from undermining the status of Qi in Wang Fuzhi’s cosmology. Structurally, this thesis consists of three parts: First, it starts with an exposition of Tang Junyi’s understanding of Wang Fuzhi’s cosmology. Particularly, it shows how Tang Junyi illustrates the relationship between Li and Qi in Wang Fuzhi’s cosmology in terms of an interpretation of the thesis of the inseparability of Dao and material things. Secondly, it gives an analysis of Wang Fuzhi’s doctrine of Qi in A Commentary of Zhengmeng. This aims to clarify the metaphysical character of Qi in Wang Fuzhi’s sense. Finally, it compares Wang Fuzhi’s original position in A Commentary of Zhengmeng with Tang Junyi’s interpretation. It concludes that despite their stress on the unity between Li and Qi, they are different in understanding the nature of such unity. Whereas Wang Fuzhi commits to the primacy of Qi, Tang Junyi grants a priority to Li.
Appears in Collections:	[Graduate Institute of Philosophy] Electronic Thesis & Dissertation

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