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    Please use this identifier to cite or link to this item: http://tkuir.lib.tku.edu.tw:8080/dspace/handle/987654321/111223

    Title: 《孟子》的現代詮釋 : 以心、性、天、形、氣、命為探究中心
    Other Titles: Modern interpretation of Mencius : a study of mind, nature, heaven, body, chi, fate
    Authors: 徐力偉;Shiu, Li-Wei
    Contributors: 淡江大學中國文學系碩士班
    袁保新;Yuan, Pao-Hsin
    Keywords: 孟子;;;;;;;徐復觀;牟宗三;唐君毅;楊儒賓;袁保新;Mencius;mind;nature;Heaven;body;Chi;Fate;Fu-Kuan Hsu;Chun-Yi Tang;Tzung-San Mou;Rurbin Yang;Pao-Hsin Yuan
    Date: 2016
    Issue Date: 2017-08-24 23:47:20 (UTC+8)
    Abstract: 本文的撰寫目的,旨在論證「心、性、天、形、氣、命」是一組探究《孟子》不可偏廢的核心意義。過去的研究往往僅將「心、性、天」作為探究中心,而以這三者作為最優先的意義來解讀「形、氣、命」的意涵,卻未同時考慮「心、性、天」與「形、氣、命」它們六者間的關聯。這樣的解讀,不僅將「形、氣、命」的意義侷限在「心、性、天」底下,同時也可能窄化了《孟子》心性論的豐富底蘊。因此,同時考量「心、性、天」與「形、氣、命」的關係,來重新探討此「六者一組」的意義,應是本文可以有的試探。
    The purpose of this study was to demonstrate that “mind, nature, heaven, body, chi, and fate” are a group of equally important elements when discussing Mencius. In the past, scholars tended to focus on “mind, nature, and heaven” as the core of research and use the three to interpret the meanings of “body, chi, and fate.” But relations among the six elements, “mind, nature, and heaven” and “body, chi, and fate,” were ignored. Interpreting Mencius in this way not only confined the meanings of “body, chi, and fate” to be within the range of “mind, nature, and heaven,” but might also diminish the richness of Theory of Mind. Hence, this study tried to explore the relations among and the meanings of the six elements “mind, nature, heaven, body, chi, and fate.”
    The scope of this study was limited to contemporary interpretations of Mencius, especially the research about “mind, nature, heaven, body, chi, and fate” done by Fu-Kuan Hsu, Chun-Yi Tang, Tzung-San Mou, Rurbin Yang, and Pao-Hsin Yuan. Their interpretations were discussed and related opinions and questions toward their research were posed by the author. Finally, these scholars’ points of view were compared and contrasted with Mencius, and the relations among “mind, nature, heaven, body, chi, and fate” and the meanings of the six elements were put forth.
    It was found that Theory of Mind in Mencius starts from mind as “the origin of being” and nature as “the possibility of being.” Thus moral cultivation must start from body and chi. That is to say, moral efforts are not just about “mind.” Moral education in Confucianism is necessarily connected to everything about man. Existing with ren and yi is referred by Mencius as “establishing being.” And the meaning of heaven is presented in the world through behaviors of man who establishes his being. That is, the meaning of heaven is already in our lives. Heaven, as being that cannot be measured, would reveal its meaning when man chooses to be different from animals.
    Appears in Collections:[中國文學學系暨研究所] 學位論文

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