頁籤選單縮合
題 名 | 莊子對死亡的解惑及其對生死教育目標之意義探究=A Study on Chuang Tzu's Answer of Death and Its Signifies to the Educational Goals for Life and Death |
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作 者 | 許雅喬; | 書刊名 | 通識論叢 |
卷 期 | 13 2012.06[民101.06] |
頁 次 | 頁83-108 |
分類號 | 197 |
關鍵詞 | 死而不亡; 息我以死; 善生善死; Physically died but legacy remains; Death-the eternal rest; To live better and To death better; |
語 文 | 中文(Chinese) |
中文摘要 | 莊子約生於西元前三百六十多年,他是中國偉大的哲學家之一,對生死有深刻的體悟,及獨到與精闢的見解,當他面對妻子死時,猶能「鼓盆而歌」,甚至死後要以「天地為棺槨」,願將自己的屍體為「烏鳶與螻蟻食」,這種生死齊一的坦然與豁達態度,對人在面臨死亡時能發揮極大的作用,對生死教育也產生極深遠的影響,可說是生死教育的最佳典範。由於目前臺灣的生死教育大多引進西方的理論,對於東方的生死哲學反而缺乏深刻的論述,及廣泛地運用。故生死教育急需運用莊子的生死哲學建立一個建全的思想體系,使吾人能吸取其智慧,並使吾人的生死教育更健全及更具效力。本論文即旨在透過莊子對死亡的解惑,闡發其對生死教育目標的諸多啟示與意義,以供關心莊子生死哲學及生死教育者參考。 |
英文摘要 | Chuang Tzu was born in 365 B.C approximately. He was one of the greatest Chinese philosophers who had deep personal experiences of life and death and his insights of them were unique and profound. When his wife passed away, he still would beat the pot and sang. He decided that after he was dead he would use the universe as his coffin and willed that his remains might share with kites and ants. His frank and open manner is the best pattern of the education for life and death.The education for life and death needs to employ Chuang Tzu's philosophy of life and death to construct a perfect system in order to make it more complete, efficient and easy to obtain its goal due to the fact that the education for life and death in Taiwan nowadays introduced too many western theories of life and death and we do not have a deep interpretation of Chinese philosophy of life and death as well as use it widely.The thesis aims at expounding Chuang Tzu's philosophy of life and death influences upon the educational goals of life and death through his philosophy in order to provide some references for the one who concerns about Chuang Tzu's philosophy of life and death and the education for life and death. |
本系統中英文摘要資訊取自各篇刊載內容。