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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/69451


    Title: 從「道」的內涵研究《老子》的「聖人」思想
    Authors: 蔡典修;TSAI,TIEN-HSIU
    Contributors: 哲學研究所
    Keywords: 老子;;聖人;無為;自然;內聖外王
    Date: 2016-01-27
    Issue Date: 2016-03-17 20:39:16 (UTC+8)
    Publisher: 國立中央大學
    Abstract: 《老子》自古以來,便被許多學者研究,或者以此作為生命的哲學,其中《老子》所提到的關鍵,更是多被提及並研究,其中《老子》的「道」、「自然」、「無為」及如何通過「自然」與「無為」的作用下,去實施國家治理的理念。
    上述所說的這些概念都常被拿來作為研究《老子》哲學的關鍵,而本文所使用的關鍵概念是:「聖人」。「聖人」在中國哲學的地位,常被用作具有代表性的完美人格,因此,「聖人」並不是只被《老子》使用,也是一種在中國哲學中被廣泛使用的概念。
    本文主要以「道」來論述《老子》的「聖人」思想,因為「道」是《老子》哲學的核心,在《老子》哲學中有很多概念都是由「道」的作用所產生,如「自然」、「無為」等《老子》思想的內涵,以及「聖人」都是如此。因此,本文根據此種關係去談論《老子》的「道」與「聖人」思想,而我稱此種關係為《老子》的「聖人之道」。
    也就是說,《老子》的「聖人之道」便是說明「自然」與「無為」這些《老子》思想的內涵是如何與《老子》的「聖人之道」發生關係,及「聖人」是如何以「自然」及「無為」去作用於世界,產生教化的效果。換句話說,《老子》的「聖人之道」其實就是說明「自然」與「無為」。
    「自然」是《老子》從「道」中所制定的法則。也就是說,在《老子》認為,萬事萬物最後都會復回到這個法則,因此,《老子》創造出「無為」的方法,藉以用作其處世及修養的道理,因此「自然」及「無為」在《老子》的理念中的關係是互相作用的,而《老子》的「聖人」便是作為以《老子》思想內涵去作用於世界的代言人,另外,本文也以同一時代的「孔子」、「墨子」、「韓非」的「聖人之道」去與《老子》做比較,希望能藉由這些不同思想家的「聖人」觀點,去說明《老子》的「聖人」是如何把握著樞紐,去實施「修養」與「教化」,便可以更清晰的說明「聖人」對於《老子》思想的重要性。
    ;Since ancient time,“Lao-Tzu” has been the research interest for a lot of researchers; some regard it as a philosophy of life. There are several key issues of“Lao-Tzu”, which is mostly raised and researched. The issues includes “Tao”, “self-so”, “non-action” and how to apply “self-so” and “non-action” into the implementation of country governance.

    Despite the key issues mentioned above, this thesis focuses on the key conception of “sage”. In Chinese philosophy, “Sage” is often regarded as a representative of perfect personality. Therefore, “sage” is not only used in “Lao-Tzu”, it is also a most widely used conception.

    This thesis mainly uses “Tao” to discuss “Lao-Tzu”’s conception on “Sage” because “Tao” is the central philosophy of “Lao-Tzu”. In “Lao-Tzu” philosophy, a lot of conceptions are developed form “Tao” including “self-so”, “non-action”, and other “Lao-Tzu” ideological connotation, so does “sage”. According to such relationship, this thesis discusses “Lao-Tzu”’s conceptions of “Dao” and “Sage”. I then call this relationship “Lao-Tzu”’s “Sage’s Dao”.

    “Lao-Tzu”’s “Sage’s Dao” illustrates how “Lao-Tzu” ideological connotation such as “Self-so” and “non-action” are related to “Lao-Tzu”’s “sage’s Dao” and how “sage” applies “self-so” and “non-action” into real world and produces a result of enlightenment. In other words, “Lao-Tzu”’s “sage’s Dao” explains “self-so” and “non-action”.

    “Self-so” is what “Lao-Tzu” formulates as rule of law through “Dao”. In other words, in “Lao-Tzu”’s wisdom, he thinks that all beings will, at the end, return to this rule. Therefore, “Lao-Tzu” creates “non-action” method to apply in the way of life and self-cultivation. Therefore, in “Lao-Tzu”’s wisdom, “self-so” and “non-action” is reciprocally advantaged, and “Lao-Tzu”’s “sage” is applied in the world as a representative in “Lao-Tzu”’s ideological connotation. Moreover, this thesis also compares the conception of “Sage’s Dao” from “Confucian”, “Mo-Tzu”, “Han-Fei” with that of “Lao-Tzu”. It is carried out in the hope of using different philosophers on “sage” to explain how “Lao-Tzu”’s conception of sage manipulates and implement “self-cultivation” and “enlightenment”. This effort then well-illustrates the importance of “Lao-Tzu”’s ideological connotation.
    Appears in Collections:[哲學研究所] 博碩士論文

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