查詢結果分析
相關文獻
- 高攀龍對「靜」的體認--兼及對朱熹未發、已發說的修正
- 心體與工夫:論王陽明之「未發-已發」
- 羅欽順「人心道心」思想探析
- 理學中的寂感型態及其意義
- Blind Spots in Itô Jinsai's Account of the Zhongyong (Chûyô)
- 朱子工夫思想的內在發展理路--以已發未發為視角
- Zhu Xi's Metaphysical System and the Role of Taiji (Great Ultimate)
- 王陽明思想中的喜怒哀樂「發與未發」論題
- 「喜怒哀樂未發」或「仁義禮知未發」--關於陳來教授詮釋船山中和思想之商榷
- 朱子聖學實現工夫的特性研究--以內聖修養的修己工夫為主
頁籤選單縮合
題名 | 高攀龍對「靜」的體認--兼及對朱熹未發、已發說的修正=Kao Pan-lung's Comprehension of "Silence"--A Revision of Chu Shi's Expressed and Unexpressed Theories |
---|---|
作者 | 陳劍鍠; Chen, Chien-huang; |
期刊 | 鵝湖學誌 |
出版日期 | 20020600 |
卷期 | 28 2002.06[民91.06] |
頁次 | 頁119-147 |
分類號 | 126.9 |
語文 | chi |
關鍵詞 | 主靜之學; 道南學派; 已發; 未發; Silence Learning; Taonan School; Expressed; Unexpressed; |
中文摘要 | 高攀龍是晚明東林學派的巨擘之一,極力講求靜功,曾優游涵泳於周敦頤的「主 靜之學」;並承繼楊時之道南學脈,以修正朱熹的未發、已發說。高攀龍主張「學必以靜為 本,方有受用。」因為講求性學的宋明理學,其學問之道在於「性」,而「復性非靜不可學 」,因此高攀龍指出「靜以見性,見性自靜」,並強調「主靜之學,要在慎動」、「濂溪主 靜,主於未發」,將周敦頤「主靜之學」落實在《中庸》已發、未發的問題上。高攀龍更進 一步對楊時的「龜山指訣」和朱子「主敬」之說貫穿起來,調解楊時跟朱子間的差異。尤有 進者,高攀龍透過陽明之說,回到朱子業已揚棄的「中和舊說」,並上溯至楊時的「觀中說 」。朱子乃道南一脈之三傳(如以二程之洛學算起,則為四傳),高攀龍在不違背宗朱的立 場而提出個人見解,其立場是以朱子為根基而上溯至二程,並在楊、羅、李之間游刃有餘, 再反過來修正朱子。 |
英文摘要 | Kao Pang-lung an advocator of learning of "Silence Skill", was one of the most outstanding scholars of Tunglin School in late Ming Dynasty. He carried on Chou Tun-yi's "Silence Learning" and Yang Shih's "Taonan School" to revise Chu Shi's both expressed & unexpressed theories. He believed that learning wouldn't be effectual without practicing of "Silence". "Silence Learning" was said to be the sole approach to regain the "Neture", the core of the Sung & Ming Rationalist Scholars' basic tenets. Accordingly, Kao asserted that keeping silent would bring out one's nature, in consequence, the state of silence would be acquired. He also stressed that learning of silence needed to be prudent with actions. As a result, he locked Chou's "Silence Learning" on the expressed and unexpressed issues in The Doctrine of the Mean. Kao further compared the difference between Yang Shih's "Kue-Shan-Chi-Chueh" and Chu Shis "Respect Theory". Furthermore, he reverted to Chu's forsaken old "Neutralism" and traced to Yang's "Conceiving The Golden Mean" based on Yangming's doctrines. Chu Shi was regarded as the 3rd-generation heir to Taonan School (or the 4th-generation counting in the Two Chen's School). Without contradicting to Chu's conception, Kao brought forward his insight which was a blend of Yang, Lo & Lee's theories and revised Chu's theories reversely. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。