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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/93480


    Title: 以「克己復禮」論孔孟荀禮學思想;The Ritual thoughts of Confucius, Mencius and Xunzi: The interpretation from “To master oneself and return to ritual”
    Authors: 宋佳諺;Sung, Chia-Yen
    Contributors: 哲學研究所
    Keywords: 孔子;孟子;荀子;克己復禮;禮學
    Date: 2024-01-15
    Issue Date: 2024-03-05 17:33:01 (UTC+8)
    Publisher: 國立中央大學
    Abstract: 本文旨在以「克己復禮」的角度討論孔孟荀禮學思想。學界過往對先秦禮學的詮釋多以「心性論」為主,因孔子、孟子和荀子對「性」的概念界定不同,如果忽略此一點則難以客觀地比較三者的禮學系統。故此,筆者將以「克己復禮」的角度切入,論述和比較孔子、孟子和荀子在禮學上各自的教化功能及特色。
      本文將分為五章。第一章為研究動機與脈絡簡述,以春秋戰國禮壞樂崩為背景,聚焦「禮」的概念意義與流變。第二章說明孔子對「禮」的概念轉化,並指出孔子的「禮學」側重於實踐層面。第三章將會先概述孟子的「禮學」,並指出其「禮學」與「性善論」實為互相聯繫。第四章將說明荀子在「性惡論」的前提下,「禮學」除了治理外,亦有人格完善之效果。在說明孔子、孟子和荀子的「禮學」系統後,第五章將會從「克己復禮」的角度切入,並比較孟子和荀子的「禮學」系統。綜合以上的分析,筆者從「克己復禮」的角度切入,指出即使孔子、孟子和荀子對「性」的概念界定不同也好,三者的「禮學」系統也是既有承傳和繼承。
    ;This thesis aims to discuss the Rituals in the context of Kongzi, Mengzi, and Xunzi. In the past, the interpretation of pre-Qin Confucian Rituals was majorly dominated by the "heart-mind nature approach" (心性論). I argue that this interpretation cannot objectively present the whole picture of the Ritual system among Kongzi, Mengzi, and Xunzi, as it neglects the differences in defining "xing"(性). Therefore, in considering to fully present it, I will begin by approaching this topic from the perspective of " to master oneself and return to Ritual"(克己復禮) to discuss and compare the moral education and the characteristics of the ritual system among Kongzi, Mengzi, and Xunzi.

    This article will be divided into five chapters:

    In Chapter 1, I introduced the motivation and context of the research and provided an analysis of how the conceptual meaning of "Rituals" changed in "the collapse of rituals and music"(禮崩樂壞)in the Warring States Period. In Chapter 2, I illustrate the conceptual transformation of Kongzi′s concept of "Ritual" which emphasizes the practical aspect. In Chapter 3, I first outline Mengzi′s ritual system and indicate its connection with the famous claim, "human nature is good"(性善論).In Chapter 4, I explain within the claim of "human nature is bad" (性惡論), how Xunzi posits the ritual′s system not only serves as a means of governance but also as an effective way of moral transformation. In Chapter 5, after the explanation of the ritual system of Kongzi, Mengzi, and Xunzi, I compare and state the differences between the ritual system of Mengzi and Xunzi with the perspective of " to master oneself and return to Ritual ".

    To conclude, through the comprehensive analysis above, I argue that, from the perspective of " to master oneself and return to Ritual ", it shows that, the ritual system of Kongzi, Mengzi, and Xunzi is rooted in the same tradition, even though they have different definitions of "human nature".
    Appears in Collections:[哲學研究所] 博碩士論文

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