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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/66755

    Title: 朱子道德哲學之研究:以《論語集注》為主;The Study of Zhu Xi’s Moral Philosophy: Confucian analects Collective Illustration
    Authors: 羅詠郡;Lo,yung-chun
    Contributors: 中國文學系
    Keywords: 朱子;論語集注;道德發展;心本知理;經典教育;Zhu Xi;Confucian analects Collective Illustration;moral development;the heart essentially knows Li;modern education of classics
    Date: 2015-01-29
    Issue Date: 2015-03-16 15:10:04 (UTC+8)
    Publisher: 國立中央大學
    Abstract: 本論文主旨是從當代科技發展日新月異,對於現代人性情因為科技所帶來的加劇影響,希望藉由朱子有「重智」特色的道德哲學學問型態,可以進行經典閱讀和道德教育的關心。朱子的主敬涵養格致工夫大體承自伊川,並且融攝程門子弟各家的省察工夫,主張「明理」、「下學上達」、「主敬窮理」和重智性分解等路子,其中朱子對於氣稟物欲有深刻的體認,但其學問型態對比象山發明本心的簡易之學,在牟宗三先生進行的當代儒學研究詮釋中,判為「別子為宗」,只能是「助緣」工夫,缺乏可以作為道德實踐之所以可能的超越依據。



    ;The aim of this thesis is to provide concerns on reading classics and moral education through Zhu Xi’s moral philosophy which carries with characteristic of ”epistemology”, in order to response to the impact of modern science and technology on modern people. Zhu Xi’s theory of “Respect, concervation and Gezhi” follows Chen Yi’s thinking. He combines the reflective study of followers’ of Cheng school , advocates “Ming- li”, a physical to metaphysical ,“Ju-jing”and“Qiong-li”and focuses on Zhi (智) ’s analysis. He has deep realization of desire and “Qi-bin(氣稟)”which is human beings’ natural temperament. Yet, in Mou Zongsan’s study of modern Confucianism interpretation, Zhu Xi’s study which is contrary to the education of Xin established by Lu Jiuyuan, is categorized a secondary study which lack the possible transcendence of moral practice.
    This thesis tries to find a new way of interpreting Mou Zongsan’s comments on Zhu Xi’s thinking which emphasize on “Zhi ” through Kant’s statement on Natural Dialectics. Thus, this thesis will trace back to Confucian analects Collective Illustration which is highly emphasized by Zhu Xi and other related literature, such as Zhu Xi’s Quotations, The Four Books Or Ask,and Zhu Xi’s article collection and analyze these texts to illustrate possible evidences of moral practice. On other words, Zhu Xi also approves that the heart essentially knows Li(理). Because Zhu Xi admits the complicity of desire and “Qi-bin”, he emphasizes on the importance of maintaining the constancy and universality of moral principle. Also, he proposes to have serious philosophical meditation on morality, that is from Changzhi to Zhenzhi, because the sentimental desire emerging along with moral practice will influence the purity and severity of moral principle.
    Besides, Kohlberg′s empirical research on moral development also supports Zhu Xi’s promotion of a physical to metaphysical. That is, in the premise that the heart essentially knows Li, the moral subject should not only reflects from the heart, but also goes back to the discernment of itself from “the heart’s objective reorganization of extrinsic reason, in order to fully practice morality. The contribution of Zhu Xi’s emphasis on “Ju-jing” and “Qiong-li” to modern education of classics is to provide the principle of being people with morality. In the process of trying to follow the sages, Zhu Xi not only approves that morality is essentially known by heat, but also purposes that people’s moral judgment should base on external factors as well. With the interpretation of the subject‘s exterior and interior morality, such moral principle becomes more practical. Thus, this thesis argues that Zhu Xi’s moral philosophy is also one of the important studies in the school of Neisheng. Like Lu Jiuyuan and Sunny Wang’s education of Xin, Zhu Xi’s moral philosophy is also necessary in studying modern Confucianism.
    Appears in Collections:[中國文學研究所] 博碩士論文

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