| dc.description.abstract | 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.
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