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題名 | 論比較哲學視閾下的朱熹哲學工夫論--以朱熹論“敬”的工夫為例=A Comparative Study of Zhu Xi's Approach to Self-Cultivation: An Analysis of Jing 敬 |
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作者 | 趙妍妍; 趙妍妍; Zhao, Yan-yan; Zhao, Yanyan; |
期刊 | 儒教文化研究 |
出版日期 | 20160200 |
卷期 | 25 2016.02[民105.02] |
頁次 | 頁197-213 |
分類號 | 125.5 |
語文 | chi |
關鍵詞 | 敬; 工夫; 敬畏; 尊敬; 道德修養論; 道德原則; 情感; Jing; Self cultivation; Reverence; Respect; Theory of moral cultivation; Moral principle; Emotion; |
中文摘要 | 朱熹繼承了 “敬”在先秦文本中的主要意涵,即,對待具體對象時於心理上嚴肅認真、高度關注,以及持續集中注意力的心理狀態,並對上述意涵做了兩方面發展。一是認為有具體對象的 “敬”和持續心理狀態的 “敬”並不是兩個 “敬”,而是心在動和靜時集中注意力的不同工夫形態,且這兩方面形態相即不離。二是強調 “敬”的時時警醒工夫有助於我們回复心的原初狀態,並給出了敬的工夫在不同情況回复這種狀態的方法。由此反觀西方哲學中 “敬畏 ”(reverence)和“尊敬 ”(respect)這兩個看似與 “敬”相對應的概念,它們與“敬”至少有兩方面區別:其一,這兩個概念只涉及我們在面對具體對象時的反應,而不涉及我們端肅不懈的持續心理狀態的養成。其二,在涉及具體對象時,這兩個概念的發生情境相關於外在他者的特質,而不是我們的自身修養。將上述區別運用於道德修養論領域, “敬”的工夫一方面凸顯了一種預見式的道德修養過程,另一方面強調了我們需要依事情的是非曲直做出回應,而不應僅僅因為對象不同而在反應上有所區別。另外, “敬”的思想也可以為解決當代西方道德修養論關於道德原則與道德情感之間關係的爭議提供資源。 |
英文摘要 | In pre-Qin texts the term jing敬 generally has two connotations. First, it refers to a serious, careful, and highly focused psychological response to specific objects. Second, it refers to a lasting psychological state of high focused-ness. Zhu Xi朱熹 (1130-1200) develops the two connotations of jing above from two perspectives. First, he considers the two connotations above as one single jing rather than two kinds of jing, representing different—though correlated—selfcultivation states of high focused-ness connected to xin’s movement and to xin’s stillness. Second, Zhu emphasizes that the frequently alert self-cultivation process indicated by jing helps xin return to its original state of clearness, and he also suggests different ways of returning to xin’s original state through jing’s self-cultivation. When comparing jing and two seemingly related western terms, i.e. reverence and respect, we can see that both reverence and respect differ from jing from at least two perspectives. First, both reverence and respect only refer to the response to specific objects while having no connotation of cultivating a lasting psychological state. Second, even in referring to a response to specific objects, the occurrence of both reverence and respect has much to do with the object’s character rather than with the perceiver’s self-cultivation. In relating the two differences above to the western moral-cultivation theory, the self-cultivation theory of jing demonstrates at least two outstanding characteristics. On one hand, it represents foreseeing moral-cultivation process; on the other hand, it emphasizesthatawe should only respond in accordance with the rights and wrongs of what happens as such, instead of responding differently due to different characteristics belonging to objects. Furthermore, the self-cultivation theory of jing may have important contributions to offer to contemporary Western debates within the field of moral-cultivation theory on the relation between moral principles and moral emotions. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。