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題 名 | 跨文化研究與詮釋問題舉隅:儒家傳統對於知識與價值的理解=On the Confucian Understanding of Knowledge and Value: An Illustration of Intercultural Studies through Different Interpretations of Life and Existence |
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作 者 | 劉述先; | 書刊名 | 臺灣東亞文明研究學刊 |
卷 期 | 1:1 2004.06[民93.06] |
頁 次 | 頁119-132 |
分類號 | 121.2 |
關鍵詞 | 知識; 價值; 思想的二分法; 通貫的理解; 全球意識; 對話時代; 知行合一; 認知與情感意義; Knowledge; Value; Dualistic thinking; Integral understanding; Global consciousness; Age of dialogue; Unity of knowledge and practice; Cognitive and emotive meaning; |
語 文 | 中文(Chinese) |
中文摘要 | 文化的特色在符號的應用,當然也就無可避免地會牽涉到詮釋問題。吾人把文化當作一個不斷在變化的歷程,而不同文化在相對隔離的情況下發展,當然會呈現十分不同的特色。本文略談儒家傳統對於知識與價值的理解與詮釋,作為我對跨文化研究與詮釋問題思考的舉証。 儒家哲學歷經先秦、宋明、當代三大時期,可以通過與西方哲學思想的比觀凸顯出來。西方哲學同樣源遠流長,歷經古代、中世紀、近現代的發展,其主流思想呈現一種二元對立的方式。在古希臘,柏拉圖對比永恆的理型與流變的事物,亞里士多德對比法式與質料;中世紀對比知信;到了近代笛卡兒割裂身心,休謨切割實然與應然,康德嚴分現象與本體,當代邏輯實徵論乃分離知識與價值。一直到晚近全球意識覺醒,才有與過去不同的省思。 但在中國儒家傳統三個時期卻都把知識與價值當作不可分割的整體看待,展現了完全不同的特色。孔子的思想倡知行合一、仁智雙彰。繼起的孟子有理性主義、荀子有自然主義的傾向,但都強調人文化成,知識與價值緊密地關連在一起。宋代朱熹講格物致知,卻不可以誤解為經驗科學的推概,而是聖學的一支,重視修養功夫,講知識、價值的踐履。王陽明提倡致良知更不待言。當代新儒家仍秉持這樣的睿識,重新嚮往通貫的統觀與共識。對比於當代西方的分崩離析,在追求改弦更張之際,應該可以給予吾人重大的啟發。 |
英文摘要 | According to Ernst Cassirer, the primary characteristic of culture lies in its use of symbols, hence it is inevitable that interpretations play an important part in its formation. We take culture to be a developing process. Since Eastern and Western culture developed under very different circumstances in different ages, naturally they exhibit very different characteristics. In this article, we study the integral understanding of knowledge and value from a Confucian perspective as an illustration of intercultural studies through different interpretations of life and existence. There were three epochs of Confucian philosophy: Classical, Song-Ming, and Contemporary. Likewise Western philosophy went through three stages: ancient, medieval, and modern. A comparative study of the main streams of Confucian and Western philosophy shows that the latter is characterized by various ways of dualistic thinking. For example, in ancient Greek philosophy, Plato contrasted eternal Ideas and things; Aristotle, form and matter. Then in the medieval theologies, there was the contrast between faith and reason. In the modern period, Descartes separated mind and body; Hume, Is and Ought; Kant, phenomenon and noumenon. In our own age the logical positivists contrasted knowledge with cognitive meaning and value with emotive meaning. It is contrasted knowledge with cognitive meaning and value with emotive meaning. It is only in the so-called post-modern era that there has been a paradigm change in global consciousness so that other ways of thinking are being considered in an age of dialogue. It is under such circumstances that a review of the Confucian tradition of philosophy is in order. We find that through all three epochs of Confucian philosophy, there has been an integral understanding of knowldge and value. In the ancient period, Confucious believe in the unity of knowlege and practice, putting equal emphasis on humanity and wisdom. Then Mencius and Xunzi developed the so-called idealistic and naturalistic wings of Confucian philosophy, but they were in agreement on having an integral understanding of knowldege and value. In Song-Ming Neo-Confucian philosophy, there was the contrast between Zhuxi and Wang Yangming; but both sought to find sagely ways to realize harmony and equilibrium that answered intellectual and emotional needs. The contemporary Neo-Confucian philosophers are now trying to give new interpretations of Neo-Confucian insights in order to revive the important messages implicit in this spiritual tradition. It is worthwhile to learn something about them as we search for new alternatives for the further development of human culture at the present juncture. |
本系統中英文摘要資訊取自各篇刊載內容。