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題名 | Restructuring Learning (Xue 學) on a New Foundation: Zhu Xi's Reformulation of Gewu 格物 and Zhizhi 致知=在新的基礎上學的重構:朱熹格物、致知新解 |
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作者姓名(中文) | 李定桓; | 書刊名 | 儒教文化研究 |
卷期 | 24 2015.08[民104.08] |
頁次 | 頁71-93 |
分類號 | 125.5 |
關鍵詞 | 朱熹; 學; 格物; 致知; 博學; 禪學; 渾然一致; 豁然貫通; Zhu Xi; Learning; Xue; Gewu; Zhizhi; Broad learning; Boxue; Chan Buddhism-oriented learning; The integral unity; Huoran guantong; |
語文 | 英文(English) |
中文摘要 | 本文從新的角度對朱熹論學的第一階段,即對“格物、致知”作進行重新解釋,以此闡明朱熹論“學”的結構特徵。眾所周知,朱熹對這兩個概念的解釋源自二程。但到目前為止,對於“格物致知”的解釋朱熹在很大程度上沿襲了二程,仍是一個尚待研究的問題。在對“格物、致知”做重新解釋的過程中,朱熹正面挑戰了二程弟子們的權威,而對《河南程氏遺書》中的相關文字,根據自己的目的做了有選擇的解釋。為了不帶偏見地、全面地審視他對“格物致知”的重新解釋,在本文中,筆者探討了朱熹為了凸顯自己“學”的觀點而設定的作為比照的兩個極端,即博學和禪學。 朱熹一方面批評兩者的偏頗,另一方面,為了重新確立“經傳讀書”與“師友講論”作為知識來源的權威性和妥當性,他又把博學和禪學兩者納入到“學”中。 由此,他想要反轉當時被劉子健稱為“內向化”的程學對內在層次關注的潮流。為此,朱熹提出了心、性之內在領域與物之外在領域之間渾然一致的新視角。由此,本文重新探明了朱熹所提出的豁然貫通,不是神秘的超越一切的東西,而是內在領域和外在領域的渾然一致。 |
英文摘要 | This paper aims to shed fresh light on Zhu Xi’s 朱熹 (1130-1200) reformulation of gewu and zhizhi, which he proclaimed was the first and indispensable stage of the sequence of genuine learning, thus revealing the unique characteristics of his scheme of learning. As is well known, he fell back on the authority of the Cheng brothers in interpreting these two key concepts. It remains understudied, however, to what degree, and in what way, Zhu inherited the teaching of the Cheng brothers in interpreting gewu and zhizhi. In so doing, he directly challenged the authority of the direct disciples of the Cheng brothers. He also selected passages from Henan Chengshi yishu in support of his views and modified the Chenge brothers’ ideas to make them better fit to his scheme rather than merely comprehensively representing the Cheng brothers’ thinking about these concepts. In order to fully illuminate Zhu Xi’s reformulations of gewu and zhizhi without bias, the present paper examines the ‘two polarities’—broad learning (boxue 博學) and Chan Buddhism-oriented learning—against which he sought to contrast his own views. On the one hand, he criticized the one-sidedness of each of them, and on the other, he synthesized these two polarities into a single system so as to reestablish the authority and validity of the classics and discussions between teachers and colleagues as the source of meaningful knowledge. By doing so, he strove to reverse the tendency of focusing on the inner dimension in the Cheng learning tradition, a tendency which James Liu has called “turning inward.” In response to this tendency, Zhu Xi presented a new vision of the integral unity between the inner realms of human nature and the mind and the outer realm of the externals. In this vein, the present paper sheds fresh light on the meaning of “huoran guangtong” 豁然貫通 as “the integral unity,” that which bridges the division between the inner and the outer realms, instead of a mystic transcendence, a “sudden” “lofty” elevation, or the totality of the whole. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。