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題 名 | 「盡心何以知性知天?」--論張載氣學對《孟子》思想的詮釋與開展=“How Exhaustion of Dedication Causes One to Learn about Nature and Weight”--Interpretation and Development of the Principle of “Mencius” in Chang Tsai’s Theory of Chi |
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作 者 | 陳政揚; | 書刊名 | 經學研究集刊 |
卷 期 | 12 2012.05[民101.05] |
頁 次 | 頁135-164 |
分類號 | 097.2 |
關鍵詞 | 天人合一; 變化氣質; 盡心知性天地之性; 正蒙; Unity of the heaven and man; Transforming one's physical nature; By restraining one's natural mind; Nature of heaven and earth; Zheng Meng; |
語 文 | 中文(Chinese) |
中文摘要 | 本文旨在探討張載如何在氣論的基礎上重新詮釋《孟子》文本,進而思辨「盡心何以知性知天?」之議題。基於此,本文共分為五項環節展開討論:其一,在「由『大心』詮解『盡心』」中,本文將指出張載是如何在氣論的基礎上,藉由「大其心則能體天下之物」重新詮釋孟子所言「盡心以知性知天」。其二,在「由『感者性之神,性者感之體』論『聖人盡性』」中,本文則進一步探究「人」何以在天地之間獨異於其他存有者而能知天?以及人又為何當由「知天」以實現道德性分與貞定人生價值方向?其三,在「由『天德良知/聞見所知』論『知性知天』之『知』」中,本文是從以下探問出發,亦即:設若「知性知天」之「知」取的是知識論之意義,當人為有限之存在者,而天之義蘊又無限,則人又何以能在有限的生命中得知無限之天的全幅義蘊?又設若「知性知天」之「知」並非僅是知識論的取向,吾人又當如何理解張載所言「知性知天」之「知」?其四,在「由『成心忘然後可與進於道』論『人何以尚未能大其心以知性知天』」中,本文則再次從反向思考本文主題,探究人未能「知性知天」的癥結何在?其五,在「由『知天』論天道對人之昭示與『天人合一』之義蘊」中,本文指出張載如何以氣論嘗試解釋自然秩序與道德理序的一致性,以及張載是如何在「天人合一」的架構中,重新闡明儒者當由道德實踐以肯認天道生生之德的工夫進路。 |
英文摘要 | The purpose of this study is to investigate how Chang Tsai based his thoughts on Chi Theory to re-interpret the text “Mencius” and further analyze the issue of “how exhaustion of dedication causes one to learn about nature and weight.” This article is divided into five segments to develop its discussion. First, in “from ‘grandiose mindset’ to interpreting ‘dedication exhaustion’,” this article points out how Chang Tsai based his thought on the foundation of Chi Theory to re-interpret what Mencius said, “Exhaustion of dedication causes one to learn about nature and weight with a grandiose mindset so that one can realize the objects of the world.” Second, in “from ‘sensation as the expression of nature and nature the embodiment of sensation’ to discussing ‘saints exhaust their dedication’,” this article further investigates how “man” can be unique enough among other life forms within the cosmos to have learned about weight? Also, how can man then learn about “weight” in order to realize morality and be faithful and certain of the approach to the value of life? Third, in “from ‘the conscience of heavenly virtue/knowledge that one learns and sees’ to discussing the concept of “learn” in “learn about nature and heaven,” this article investigates the following ideas to conduct its research. If “learn” from “learn about nature and heaven” has its connotation taken as the meaning of epistemology, how can man learn the integral significance within the finite life of man in the face of infinite weight if man is of finite existence and yet the connotation of weight is infinite? Also, if “learn” from “learn about nature and heaven” is not merely the approach of epistemology, how then can we appreciate “learn” from “learn about nature and heaven” as noted by Chang Tsai? Fourth, in “from ‘forgetting about intention so that one can be admitted into the Way,’ to discussing ‘how man can learn about nature and heaven before knowing a grandiose mindset,” this article again conducts reverse thinking regarding its theme and investigates the crux of why man cannot “learn about nature and heaven.” Fifth, in “from ‘learning about heaven’ to discussing the proclamation by Way of Heaven to man and the connotation of ‘man and heaven in oneness’,” this article explains how Chang Tsai uses Chi Theory to elaborate the consistency of the natural order and the rationale of ethics. Furthermore, this article indicates how Chang Tsai has, in the structure of “man and heaven in oneness”, re-interpreted that Confucius scholars should conduct thought from moral realization as they recognize and make efforts on the path of ever renewing vitality of the Way of Heaven. |
本系統中英文摘要資訊取自各篇刊載內容。