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|Authors: ||曾志偉;Woei, Tzeng-Jhy|
|Issue Date: ||2019-09-03 12:29:09 (UTC+8)|
;Zhang Zai′s Phenomenon and Ontology Epistemology
Zhang Zai says: " tài xū have no shape, qì, its poly and bulk, shape change being the guest. In void ,everything was all through polymerization form èr qì, and qi is everywhere, so " shape "must be changed, the existence of all "things" is nothing but a "object shape" in the virtual world . The "guest" is temporarily and limited. Humanbeings are also a "object shape" of tài xū. Therefore, human beings are also "virtual" in their illusions. Their senses, spirit and consciousness are also limited. Therefore, when the "guest sense" of the subject is limited to the "object shape", the "objective feeling of the object" must be theoretically attributed to "limited". If the "objective feeling of the property" is "limited", then the human subject tries to grasp the transcendental existence of the "non-intangible" by the limited sense of the guest, that is, it becomes impossible. Therefore, in the philosophical structure of the binary opposition between the subject and the object, there must be an inevitable separation between the "phenomenon" and the "ontology". That is to say, under the binary opposition between the subject and the object, the human sensory cognition is impossible to grasp all the information that the object itself surpasses the existence of the phenomenon. The "phenomenon" under the sense can only be a kind of "representation", and it is difficult Touching the real "ontology" that is invisible behind it.
Although the three main doctrines of Confucianism, Buddhism and Taoism are different in content interest, the above-mentioned intangible "ontology" essence is shared by the three. The essence of this "ontology" is both existential and epistemological. It is self-existing by the binary opposition between the subject and the guest under the senses. It is also emphasized by the infinity of the ontology, thus intensifying the opposite appearance and sense. Limited. Based on the common "transcendence" character of the ontology, the three religions tend to have a tendency to merge in one theory. If the ontology and the theory of knowledge are combined, the value of the destination will also be merged into one, and the moral value of Confucianism on this shore. It is bound to turn to the other side with "emptiness" and "nothing" as the highest value. This is a deep hate for Zhang Zai.
As a result, Zhang Zai put forward on the ontology theory that " tài xūjí qì ". Through the affirmation of the absolute existence of the èr qì materials, the motivation and purpose of the morality are also absolutely exist. Thus, in its epistemology, the essence of the "representation" formed by the senses is not only "nothing" (absolutely true " existence "), but also the moral essence of " jìn xìng." The guest object and the intangible invisible are both " jìn xìng ". The "phenomenon" and the "ontology" are essentially combined into one. The sharp "opposing relationship" between the philosophical "phenomenon and the ontology" is transformed into a kind of "relative relationship" that reflects the extent of moral purpose. Therefore, under the essence of the human senses and the "virtuality" of the Taixu body, its finiteness is eliminated, and the essence of the senses is transformed into " gòng jiàn gòng wén zhīchéng " and it is absolutely true. Absolute morality is the premise of the affirmation of the potential of "being", and through the efforts of Chengde through the Confucian " qióng lǐ jìn xìng " work, the supreme realm of the sage " qióng shén zhī huà " and the heavenly identities is possible .
|Appears in Collections:||[中國文學研究所] 博碩士論文|
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