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題 名 | 唐君毅對於孟子思維方式和表達特色的契會與詮釋=Mr. Tang Chun-I's Interpretation of Mencius' Mode of thought and Style of Expression, on the Base of the Spiritual Encounter between Him and Mencius |
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作 者 | 蘇子敬; | 書刊名 | 中山人文學報 |
卷 期 | 6 1998.02[民87.02] |
頁 次 | 頁25-55 |
分類號 | 121.26 |
關鍵詞 | 唐君毅; 孟子; 莊子; 思維方式; 言說方式; 言與默; 論辯; 成心; 止辯忘言; 盡心立命; 道德情感; 性情心; 性善論; 嚴辨人禽之異; 四端之心; 擴充; 辨類方式; 一般自然經驗的類概念; 特殊的類概念; 超越的肯定或嚮往; Tang chun-i; Mencius; Chuang tzu; Mode of thought; Speech and quiescence; Mind of prejudice; Stop debating and forget words; Make a whole-hearted effort to orient one's desting; Moral feeling; Natural sensational mind; The theory of the original goodness of human nature; Strict distinction between humanking and animal; The mind of four original endowments; Extension; General natural experience of categorical concept; Particular categorical concept; Transcendent assertion and expectation; |
語 文 | 中文(Chinese) |
中文摘要 | 唐君毅先生為當代新儒家代表人物之一,其對中國傳統哲學之理解與詮釋早已在學術界樹立其典範的地位,成為重要的里程碑,故可以想見其孟子學詮釋之壯闊深遠。本文即試圖深探其有關孟子之於言默與論辯的態度及言性說道的方式等方面的詮釋,進行綿密的分析辨明與綜合貫串,指明其間的思想線索,闡論其豐富的義理見解和精神契會,由此獲得啟示,並經過辯證反省和引申,終達到對孟子心靈向度或思維方式及表達特色之更高的理解。 唐先生採取與莊子排遣論辯以歸忘言止辯相對勘的方式,樹立孟子論辯的兩大類型及其莊嚴合理性。本文第一部份即順此加以分析辯證和反省引申,理得莊子辯破忘言之教雖不可廢,然孟子捨我其誰、力辯以立人之道德擔當,除具備或緣亂世不得已起為震聾發聵之嚴嚴雄辯以挽狂瀾之意義外,乃較諸莊子更有其不離日用常行之極高明而道中庸的平順勝義在,且誠天下有道,則亦將不辯無言而歸於默行。 其次,我們整理唐先生有關孟子言性說道方式的論述和詮釋,得出孟子表達或言說方式的四個特色--「通過辯難以自立」、「更兼有實踐目標」、「先嚴辨人與禽獸異類,以突顯人道而強調內在的端始本原」以及「直就心之『無所為而為的直接感應』和『直接的自悅理義而自安處』以指證性善」--其中後兩點較具代表性,尤以第三點為最。唐先生更先後側重從靜態面和動態面,分辨了孟子人禽異類和聖人與我同類的意義之與西方知識傳統下的類概念間的差異。本文第二部分即順承上述唐先生諸論說,深入解讀,並進一步反省、辨析,闡明了孟子論類的精確意義,烘托出背後的道德涵量和精神深度。 最後我們歸結孟子思維方式和表達特色之精微根柢,乃是一種守先待後、對一切人永不絕望而堅持其性本善之「出乎高卓而恢宏的道德境界之超越的肯定」,是一種無限的溫情和敬意,既謙遜博大又弘毅崇高。其他性善的論證,在此意義下,都只是提供現象界裡道德心靈的事實例證或符徵,作為人性本善的理論性說明,輔以增強人們的信念,提振人們成聖成賢的心志罷了! |
英文摘要 | Mr. Tang Chun-i is one of the major figures of contemporary Neo-Confucianism, whose understanding and interpretation of traditional Chinese academia. Certainly, his interpretation of Mencian philosophy is also inclusive and deep. The article attempts to explor Tang's interpretation regarding Mencius' attitude toward "speech and quiescence" and "discourse and debate", and his mode of "discussing human nature and tao", to undertake an elaborate analysis and comprehensive induction, to point out some clues to Mencius' thought, and to illuminate the richness of Tang's interpretation and of the spiritual encounter between him and Mencius. From Tang's insightful discussion, through a dialectic reflection and derivation. I tend to attain a higher level of understanding about Mencius' perspective of spirituality, mode of thought, and style of expression. Tang adopts Chuang Tzu's "disruptive discourse for stopping debating and forgetting words" in contrast with Mencius' two types of discourse and this sober rationality. The first part of the article analyzes and concludes that although Chung Tzu's breaking through discourse and forgetting words" is indispensable, it is much significant for Mencius to take over the moral burden of debating for the establishment of personhood". That is, in addition to his strong intention to awaken human awareness in a disorder world by soberly debating against the current, Mencius attained more a this-worldly, modest and "Golden Mean"-like wisdom than Chung Tzu did. Conversely, if this world had been in order, Mencius would not have debated and would have kept quiescence."making the distinction between human being and animal, and then emphasizing the originally good endowments of humankind" and d. proving the original goodness of human nature by means of "experiencing action without any other purpose" and "being pleased at rationality and righteousness and then self-sufficient". The last two points are more important, particularly, the third one. Tang compares Mencius' "distinction between humankind and animal" and "the identity between self and sainthood" to the "categorical conception" of Western intellectural tradition, in both static and dynamic way. The second part of the article reflects and analyzes Mencius' theory of category and Tang's interpretation, and illuminate the moral implication and spiritual depth of Mencius' teaching. Finally, I come to the conclusion that the foundation of Mencius' mode of thought and style of expression is a prudent and patient attitude toward humankind. He had never lost the faith of the original goodness of human nature. This is a transcendent assertion from Mencius' noble and magnificent moral spirit, a manifestation of his boundless sympathy and reverence, that is, of modesty, inclusiveness, patience and sobriety. Therefore, all of other theoretical arguments merely provide some concrete examples to the goodness of human nature, to explan the function of moral mind in the phenomenal world, in order to reinforce one's faith in the self-actualization of sainthood and sagehood. |
本系統中英文摘要資訊取自各篇刊載內容。