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    Title: 從物理之學到性命之學 : 邵雍反觀思想析論
    Other Titles: From the learning about physics to the learning about nature : on analyzing and discussing the theory of Shao Jung's observing things with things
    Authors: 陳雯津;Chen, Wen-jin
    Contributors: 淡江大學中國文學系碩士班
    謝仁真;Hsieh, Jen-chen
    Keywords: 物理之學;性命之學;;觀物;反觀思想;the Learning about Physics;the Learning about Nature;Viewing;Observing things;the Observing Things with Things theory
    Date: 2009
    Issue Date: 2010-01-11 05:14:31 (UTC+8)
    Abstract: 《宋史》有別於以往的史書,另闢〈道學傳〉以表彰承續「聖人之道」的道學家。實則,其有特定的學術背景與歷史條件,亦即程朱之學在元代學術發展中的官方地位;不過,學問進路與程朱之學相迥異的邵雍,卻因程氏的推舉而列入該傳,此應與程顥言其為「內聖外王之學」一語有關。然對照〈儒林傳〉裡李之才授與邵雍物理之學與性命之學的言論,卻曝露了其中的問題,倘若邵雍之學承自李之才,為何李之才非〈道學傳〉的一員,反而被歸於〈儒林傳〉?可見邵雍的物理之學與性命之學已有所轉化,那麼其內涵為何呢?是否如程顥所言為「內聖外王之學」?本研究即以邵雍物理之學與性命之學的涵義是否抉微程顥之說,作為問題的開端,進而以「觀」概念為入徑的視角,討論邵雍的觀物思想與反觀思想。
    邵雍以「觀物」名篇,隱然透顯其對「觀」概念的詮釋與運用,其「觀」有著雚鳥審諦觀察、〈觀〉卦賦予事物意義的認識義、先秦儒家價值實踐與道家主體修養的意涵,而邵雍便在此基礎上進一步發展其認識論與心性修養論,藉以建構出一套既溝通天人又囊括萬有的學問,前者以觀物學說為代表,後者以反觀思想為表徵。觀物思想是認識宇宙天地、古往今來、人事物象生成發展的入門之徑,反觀思想則為檢視「觀物」何以可能的實踐之方;易言之,其正是將物理之學與性命之學貫連起來的樞紐。邵雍同時將反觀思想與其生命結合,不僅顯出其人格涵養,亦帶出其應世立身的處世之道。
    SONG SHI establishes the “Biographies of Daoxue” to recognize the scholars of Doaxue that accedes to the Confucianism, which is different from the past history books. In fact, SONG SHI has particular scholastic connection and historical condition; in another word, the official position of the Cheng-Zhu’s Neo-Confucianism in academic development of Yuan dynasty. Despite the scholarship of Shao-Jung is distinct to Cheng-Zhu’s Neo-Confucianism ,who is incorporated into the “Biographies of Daoxue” because of Cheng’s commendation that describes Shao-Jung’s learning is the study of inwardly a sage and outwardly a king. However, the question reveals supposed we compare the comments of the “Biographies of Confucian” that Zh-Cai Li endorses “The Learning about Physics” and “The Learning about Nature” to Shao-Jung. If Shao-Jung’s learning derives from Zh-Cai Li, then why can not he be a member of the “Biographies of Daoxue”? Instead, Zh-Cai Li attributes to the “Biographies of Confucian”. Obviously, it shows that “the Learning about Physics” and “the Learning about Nature” of Shao-Jung’s learning have already transformed. Then, what is its connotation? Does it correspond with Cheng’s apprehension of Shao-Jung’s learning is the study of inwardly a sage and outwardly a king? The study is beginning to the question of the Learning about Physics and the Learning about Nature of Shao-Jung’s implication whether it illuminates Cheng’s apprehension. Furthermore, it discusses the theory of Shao-Jung’s “Observing Things” and “Observing Things with Things” theory, from the concept of “Viewing” as an access.
    Shao-Jung takes “Observing Things” as a theme to appear interpretation and application for the concept of “Viewing”. The concept of “Viewing” indicates inspection, cognizance, which also endorses the meaning of every thing, the Confucian value of pre-Chin and main cultivation of Daoism. In terms of this foundation, Shao-Jung expands Epistemology and the Mind-Nature-Cultivation theory for further development, by which constructs a unique knowledge that can communicate with talented humanity and all creatures. The “Observing Things” theory is a channel to understand cosmos, times, human-beings, and things from birth to development that is a drift of Epistemology. “The Observing Things with Things” theory as a device testifies how “Observing Things” realizes its way that is a characteristic of the Mind-Nature-Cultivation theory. In other words, The“ Observing Things” just as a hinge connect the Learning about Physics and the Learning about Nature. Meanwhile, Shao-Jung integrates The“ Observing Things with Things” theory into his life. It not only emerges his personal cultivation, but reflects his attitude to associate with people.
    Appears in Collections:[中國文學學系暨研究所] 學位論文

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