頁籤選單縮合
題 名 | 晚周氣論應變說及荀子之回應=The Theory of Subtle-Air Change Responding during Late Chow and the Reaction of Hsun-Tze |
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作 者 | 王慶光; | 書刊名 | 國立中興大學人文社會學報 |
卷 期 | 6 1997.06[民86.06] |
頁 次 | 頁63-83 |
分類號 | 121.27 |
關鍵詞 | 道; 聖人; 應變; Tao; Mind; The sage; Change-responding; |
語 文 | 中文(Chinese) |
中文摘要 | 殷商自然神崇拜中相信氣候與君德之感應,即〈商書.洪範〉之庶徵,於晚周再度興 起,同時還包括民氣與君德之感應。本文先由君德修養、民心士氣、陰陽變化、守勢統御四 個面向說明現象層的氣論應變說;次由精誠溝通及精明應變論證其預設的哲學理據。周禮崇 拜祖先神,尚倫理綱常,「儀型文王,萬邦乍孚」。自然天道氣論既興,衝擊周王室公信力及 公權力,荀子文化危機感促其正面回應,吾人亦先考察在君德修養、民心士氣、陰陽變化、 攻勢統御這四個經驗領域中,荀子分別曾作的禮義應變說論證,以及哲理層之語文溝通、理 性應變理論。 顯然,道、心、聖人、應變貫穿全文,是本文關鍵之詞項。 |
英文摘要 | Taosim and Confucianism are two different but related systems of cultur al philosophy.we select the topic of "Change-responding" (應變)to compare what was happened during Late Chow (386 B.C. ∼ 226 B.C.). There arouse a new style of Taoism, called "Hwang-Lao" (黃老), during Late Chow. "Tao" (道 )was interpreted by "suble-air" (精氣) in this school. They had practical concerns, they were the self-cultivation of virtue, the will of public citizens, the economic growth and the attitude of leadership. They can be solved by so called "change responding through suble-air" (精氣應變說). The subtle-air exists everywhere and penetrating everything, only when the highest leader recieve more subtle air, he becomes more humble and contemplative, that makes him more communicable and responsibe, that's the proof of success. Hsun-Tze paid great efforts to study the above theory and presented a more reason able theory, "responding change thorugh rituals". (禮義應變說). He gave detailed explaination on the same 4 practical concerns. He created language-communication-theory and jen-yi human-nature theory. (He gave double standards on human nature, governorsnature is jen-i,people's natures are evil). Hsun-Tze defined "grand Ju" (大儒) as a person who "has profound knowledge of Tao and exhausted every sudden changes" (體常而盡變) |
本系統中英文摘要資訊取自各篇刊載內容。