| DC 欄位 |
值 |
語言 |
| DC.contributor | 中國文學系 | zh_TW |
| DC.creator | 許惠敏 | zh_TW |
| DC.creator | Hui-min Hsu | en_US |
| dc.date.accessioned | 2010-1-22T07:39:07Z | |
| dc.date.available | 2010-1-22T07:39:07Z | |
| dc.date.issued | 2010 | |
| dc.identifier.uri | http://ir.lib.ncu.edu.tw:88/thesis/view_etd.asp?URN=93141005 | |
| dc.contributor.department | 中國文學系 | zh_TW |
| DC.description | 國立中央大學 | zh_TW |
| DC.description | National Central University | en_US |
| dc.description.abstract | 歷來研究白沙思想者，多因關涉問題過雜，致使白沙思想本身不明。筆者以為，固然對思想家的討論可以牽涉甚廣，但此廣度若不建基在一堅實穩固的基礎上，則此廣亦不過是泛泛的、不切題的廣；對白沙思想研究，筆者以為首重白沙思想本質要義為何——思想本質為何之判斷，主要依據牟宗三先生所謂儒家思想本質要義在於能否肯定心即理義，若能，即是心學——而本文的論述，確實也從此展開一連串的考察。在理論陳述方面，筆者承前人研究基礎，提出一個不同於以往的詮釋方式：一方面以白沙思想進程作為論述架構，另一方面又以「自得」作為此架構之基本精髓；以「自得」來貫穿白沙全幅義理內涵，其根據乃通過對白沙思想本質要義判斷而得。
又，通過此論文之疏理，確實也得到相當的成果：首先，從儒學本質要義做判斷，吾人可確信白沙確實從朱子理學轉而為肯定道德主體內在於我，心即是理之給出者，是為心學家。又從此心學一義，亦可確定白沙心學特點不同於孟子、象山；此不同並非指對本體體會的不同，而是從工夫處言白沙未若象山信得及，因而對本體體會仍須求一超越的體證。承此論述，筆者也解決了牟宗三先生對白沙「實無孟子工夫」的質疑。接著，從白沙思想進程的發展，確實可以見出靜坐、自然、自得、虛體、靜等概念，在白沙思想發展中各自所代表的意義；同時，從白沙強調靜坐以悟體，到後來悟得本體本無分動靜，工夫亦無分動靜，只是真機活潑、自然流行，亦見得白沙思想發展之內在邏輯性。最後，通過東所、甘泉對白沙「自然」的吸收與承繼，再次見得白沙學的內涵與可能的發展。統體而言，對白沙思想的體會，唯有以「自得」二字，方最能掌握白沙全幅義理內涵。
| zh_TW |
| dc.description.abstract | This doctorial dissertation provides an approach to the essence of Chen Baisha’s philosophy. According to the criterion which Mou Tsung-san has argued and established that Confucian orthodoxy depends upon whether the proposition “Mind is identical with Principle” is affirmed by a alleged Confucianist or not, this dissertation initiates its discussion from this starting point and provides a new interpretation on the basis of the previous research. On the one hand, the diachronic development of Baisha’s thought is examined in detail; on the other, I argue that the idea of self-fulfillment is a thread for understanding his philosophy.
Some points are included in my critical exposition. At first, we can conclude that Baisha’s philosophy turned against the Cheng-Zhu school and toward the direction of Mind-learning. Secondly, I attempt to distinguish the distinctiveness of Baisha’s Mind-learning from Mencius’s and Lu Xiang-shan’s. In addition, I try to settle Mou’s doubt that the system of Baisha’s philosophy “indeed lacked Mencian moral cultivation and training” in practice. Thirdly, this dissertation accounts for the significance of meditation and explains sufficiently the ideas of spontaneity, self-fulfillment, being-empty and tranquility through inner logic of his thought development. Fourthly, the implication of Baisha’s philosophy was manifested in the way that Zhan Juo-shui inherited his idea of spontaneity. In conclusion, this dissertation argues that the concept of self-fulfillment played the key role in the overall picture of Baisha’s philosophy.
| en_US |
| DC.subject | 白沙 | zh_TW |
| DC.subject | 心體 | zh_TW |
| DC.subject | 自得 | zh_TW |
| DC.subject | 靜坐 | zh_TW |
| DC.subject | 自然 | zh_TW |
| DC.subject | Baisha | en_US |
| DC.subject | Mind | en_US |
| DC.subject | self-fulfillment | en_US |
| DC.subject | meditation | en_US |
| DC.subject | spontan | en_US |
| DC.title | 陳白沙自得之學研究 | zh_TW |
| dc.language.iso | zh-TW | zh-TW |
| DC.title | An Investigation of Chen Baisha's Philosophy of Self-fulfillment | en_US |
| DC.type | 博碩士論文 | zh_TW |
| DC.type | thesis | en_US |
| DC.publisher | National Central University | en_US |