頁籤選單縮合
題 名 | 中山先生「孫文學說」與王陽明「知行合一」學說之比較研究=A Comparative Study on Dr. Sun Yet-Sen's thought and Wand Yang-Ming's Logos-Actionism |
---|---|
作 者 | 黃克仁; | 書刊名 | 國立體育學院論叢 |
卷 期 | 7:2 1997.04[民86.04] |
頁 次 | 頁59-73 |
分類號 | 005.1 |
關鍵詞 | 中山先生; 孫文學說; 王陽明; 知行合一; |
語 文 | 中文(Chinese) |
中文摘要 | 中山先生畢生致力國民革命,武昌起義終於結束中國兩千餘年的君主政體,為激 勵國人積極從事於非常建設以建國,乃著「知難行易」學說,以發匱人心;王陽明先生承中 國理學之遺緒,徹悟「心即理也」之道理,倡導「知行合一」之說,以勉人既知之則當努力 行之。研析「知難行易」與「知行合一」旨趣,其相異之處有以下四端:(一 ) 知難行易之 「知」意指科學之「知」,乃後天習得;知行合一之「知」意指良知之「知」乃得自天賦。 (二 ) 知難行易之立論中心在「以行求知」,勉人從未知力行求知;知行合一之立論中心在 「知行一致」,勉人從已知實踐其知。(三 ) 知難行易之說以為非人人可得而行之;知行合 一之說,以為知行同其難易,即知之必能行之。(四 ) 知難行易之說,從科學著手立論,利 於實踐;知行合一之說,從哲學著手立論,不合實踐之科學。研析「知難行易」與「知行合 一」旨趣,其相同之處有以下四端:(一 ) 知難行易之說與與知行合一之說,同是以「行」 為根本,都主張重「行」闡「知」。(二 ) 知難行易之說與知行合一之說互為表裡,相得益 彰,其實質意義完全一致。(三 ) 知難行易之說與知行合一之說,由行以求知,由易以晉難 ,循序漸進,皆以激發「力行」勇氣為旨意。(四 ) 知難行易之說處科學精進之世,注重知 行分工,乃勢所當然;知行合一之說處科學未發達時代,注重良知之啟導,乃天經地義之事 。處今日科學昌明之思潮,人性道德上之知行,端賴科學之真知實踐以為輔益,兩者密不可 分也。 |
英文摘要 | DR. Sun Yet-sen dedicated all his life to the cause of national revolution, to the effect that the two-thousand-year monarchic rule in China was brought to an end by the Wu Chang Upheaval. In order to evoke the Chinese people to undergo unusual national construction, Dr. Sun wrote Profound Knowledge in Easy Action, which was aimed at inspiring his fellow people to noble actions. Side by side, Wang Yang-ming inherited the legacy of Neo-Confucianism, thoroughly realizing the idealism of "Mind Is Reason," and proclaiming the "Logos-Actionism," in order that people may accord their actions with the truths they have already consented to. The discrepancies between "Profound knowledge in Easy Action" and "Logos-Actionism" are: 1. The "knowledge" in PKIEA means acquired scientific knowledge, while the "logos" in Logos-Actionism means the innate understanding of the conscience. 2. The theme of PKIEA is "to act in order to know," so that people may gain knowledge through action, while the theme of Logos-Actionism is "to accord knowledge with action," so that people may actualize that which they have already known by their innate conscience. 3. The theory of PKIEA does not assume that everbody is capable of gaining knowledge through action, while Logos-Actionism holds that logos and action exist on the same plane--to know is to act. 4. PKIEA is exposed from the viewpoint of modern science. It is in favour of pragmatical action, while Logos-Actionism is exposed from the viewpoint of speculative philosophy. It is not in tune with empirical science. The similarities between "Profound Knowledge in Easy Action" and "Logos-Actionism" are: 1. Both PKIEA and Logos-Actionism adopt "action" as basis, asserting that "to know is to act," or, "Act, so that you may know." 2. Both theories are complementary because the essential meanings of them concord each other. 3. Both theories encourage people to act in order to know, and to start from the easy step and then to approach the more difficult ones in ordered sequence. Both aim at encouraging peopel to appeal to heroic actions. 4. PKIEA was created in the scientific era. It is only natural for it to emphasize the importance of empirical action; Logos-Actionism was formed in the pre-scientific age. It is also very natural for it to look up to the guide of the conscience. In our time when modern science is progessing by leaps and bounds, the moral action of human knowledge hinges upon the actualization of the true knowledge of scientific research. Both moral action and science cannot be separated. |
本系統中英文摘要資訊取自各篇刊載內容。