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題名 | 從《荀子》論心處平反=Redress for Shyun Tze Based on His Mind Theory |
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作者 | 邱世宏; Ciou, Shih Hong; |
期刊 | 成大宗教與文化學報 |
出版日期 | 20071200 |
卷期 | 9 2007.12[民96.12] |
頁次 | 頁1-9 |
分類號 | 121.27 |
語文 | chi |
關鍵詞 | 荀子; 心; 性; 誠; 虛壹而靜; 知道; 解蔽; 治性; 體用; |
中文摘要 | 為荀子平反,難說當從其論心處入手,然而若單只言「心」,而未提及「性」;合併「心性」以為說,則較難凸顯荀學當中「心」之主要角色的地位。「虛」、「壹」、「靜」與其說是心的功能,不如說是心的本來面貌與境界,況且「心」的功能事實上是無限的。論荀子之言性者,大抵可要分為「自然天性」與「情與欲性」。且「性「者,當為荀子解蔽中之一蔽。至於荀子所言之心,若以最能為主宰作用處來論其「心」所扮演之角色者,則或可謂之為「知道之心」、「解蔽之心」與「治性之心」。心何以知道,謂「虛壹而靜」;心何以解蔽,謂「兼陳萬物而中縣衡焉」;心何以治性,謂「居心中理而治其性」。然而荀子既知心即能認知與主宰一切,如<解蔽>言「萬物而知其情,參稽治亂而通其度,經緯天地而材官萬物,制割大理而宇宙裡矣。」至此即可說是已立其體本,可是卻又於<性惡>處言「聖人積思慮,習偽故,以生禮義而起法度」等云云;今人讀之必謂「才言及認知主宰之心而已,卻又落入被治之列」」的矛盾與顛倒現象。其實非也,荀子絕未曾言-先循禮義法化性而後明心成聖,反而是指出-當先明心成聖後方為化性起偽,以生禮義而起法度;從其所謂「心不知道,則不可道」與「心知道,然後可道」可知。故「心」為荀子學說之體本,而誠心、守仁、行義乃至於天德,當為荀子之實跟工夫。 |
英文摘要 | To r4eadress for shyun Tze, man should proceed with his mind theory. In case that only “mind” is talked over without mention of “nature”, let alone mention of the combination of mind with nature, the hero role of “mind” will be hardly highlighted. Modesty, concentration and calmness are the true features and ambit of mind rather than the function of mind. In addition, the function of mind is virtually boundless. Generally speaking, the nature defined by Shyun Tze can be classified as “human nature” and “disposition and desire”. According to Shyun Tze, the “nature” is a cover in cover-removing. As for the “mind” mentioned by Shyun Tze, it plays roles, from the perspectives of its dominating function, as “cognitive mind”, “mind of removing covers” and “nature-governed mind”. What does mind account on in cognizing things?-Accounts on modesty, concentration and calmness; Why can mind remove covers?”-Because it “set on objective norm to measure different things comprehensively”; how does mind govern nature?-“Mind based on desire that complies with social norm governs nature”. However, Shyun Tze had known that mind could cognize and dominate all things on earth as specified in Cover Removing that “to access the actual state through a comprehensive view of all things on earth; to know its moral standard by examining the national stability or disturbance; to control and make good use of all things on earth in governing the world; to know the universe like the palm of his hand upon mastering the general principle.” Thus, Shyun Tze established the essence of his theory. In the part of sin of human nature, however, he said, “After weighing and considering, the saint knew the principle of human effort and formulate the rites and moral standard” and of forth, which will surely puzzle the modern readers even as “Cognition-dominated mind which had just been mentioned is becoming the dominated one”. As a matter of fact, Shyun Tze had never said that nature must be reformed in accordance with rites and moral norm before one becomes a saint with mind enlightened. On the contrary, he maintained that only after one becomes a saint with mind enlightened, could he reform his nature, come to know the human effort and formulate the rites and moral standard, which can be learnt from his viewpoint “He who has no idea what Tao is will deny Tao” and “He who knows Tao will accept Tao”. Hence, “mind” is the essence of Shyun Tze’s theory while sincerity, keeping benevolent, justice and heavenly virtue should be regarded as practice. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。