| 题名 |
理學化詮釋——陳來之船山學 |
| 并列篇名 |
Interpretation of Neo-Confucianism: Chen Lai's Study of Chuan-shan |
| 作者 |
林柏宏(Lin, Bo-hung)；施超(Shi, Chao) |
| 关键词 |
理學 ； 氣學 ； 朱子 ； 船山 ； 陳來 ； Neo-Confucianism ； learning of Qi ； Zhu Xi ； Chuan-shan ； Chen Lai |
| 期刊名称 |
臺北大學中文學報 |
| 卷期/出版年月 |
32期（2022 / 09 / 01） |
| 页次 |
249 - 271 |
| 内容语文 |
繁體中文;英文 |
| 中文摘要 |
海峽兩岸之船山研究，長期以來有著不同之發展，早期是唯心、唯物之異，後來則有心學、理學之別。心學化船山以臺灣學者曾昭旭為代表，理學化船山則以中國大陸學者陳來為代表。使用朱子哲學之觀點，詮釋船山評價船山，這樣的方式，有其意義，亦有其限制。其意義在於，理學化詮釋凸顯了船山與朱子之關聯，鉤勒出理學與氣學間之互動關係；其限制則在於，氣學終不是理學，船山終不是朱子。船山是氣學，其哲學以易學為核心，而強調乾坤並建，兩端而一致之辯證思考。在易學立場上，船山明確否定了朱子易學。不同於朱子，船山並非罪情論，情是中性之謂，非惡之本源。船山論情，並非朱子截然分明地闡釋概念，而是彼此關聯地談。性情是彼此相需、相成、相函之存在，此中蘊含著始終之時間歷程意義，體用之本體作用意義，以及道德法則情感內容之倫理意義，而這關連性，可探求於一切人事物，而歸本於太極。這種關聯性的表述，皆源於乾坤並建、兩端而一致之辯證思考，由此展開關乎歷史社會總體的道器合一論、理氣合一論、理欲合一論與理勢合一論。倘若不明此連結性意義，不明兩端而一致之辯證思考，那麽理解船山，便不得完全，評價船山，也難以準確。本文對嘗試對理學化詮釋進路進行反省，明其意義，顯其限制，鉤勒出理解船山哲學之門徑。 |
| 英文摘要 |
The developments of the study of Chuan-shan in Taiwan and China have differed; in early times, one focused on idealism, while the other emphasized materialism. Afterwards, these differences defined the philosophy of the mind and Neo-Confucianism. The representative of Chuan-shan upon the philosophy of the mind is Chao-Hsu Tseng, a scholar of Taiwan, while that of Chuan-shan upon Neo-Confucianism is Chen Lai, a Chinese scholar. From the perspective of the philosophy of Zhu Xi, the interpretation and evaluation of Chuan-shan show both significance and limitation. The significance is that interpretation upon Neo-Confucianism emphasizes the correlation between Chuan-shan and Zhu Xi, and reveals the interaction between Neo-Confucianism and the learning of Qi; the limitation is that learning of Qi is not Neo-Confucianism, and Chuan-shan does not refer to Zhu Xi. Chuan-shan is the learning of Qi, and its philosophy is based on the study of Changes, which emphasizes heaven and earth and the dialectical thoughts of consistency between these two ends. From the perspective of the study of Changes, Chuan-shan specifically negated the study of Changes of Zhu Xi. Different from Zhu Xi, Chuan-shan did not support the theory of the flaw of temperament; temperament means neutrality and is not the cause of wickedness. The discussion of Chuan-shan regarding sentiment focused on correlation, rather than on specific interpretations of concepts, as suggested by Zhu Xi. Temperament refers to mutual need and formation, implies the meaning of the process of time, and refers to the function and significance of the substance and the ethical meaning of moral rules. The correlation of such sentiments can explore all things and refer to Tai Chi. The discussion of correlation is based on heaven and earth and the dialectical thoughts of consistency between the two ends, and is extended to DaoQi unification, Li-Qi unification, Li-Yu unification, and Li-Shih unification, as associated with historical sociology. Comprehension of Chuan-shan will be incomplete without understanding the significance of the correlation and the dialectical thoughts of consistency between the two ends. Evaluations of Chuan-shan cannot be precise, thus, this study attempts to review the interpretation upon Neo-Confucianism, and recognize the significance and limitations to explore the measures required to comprehend the philosophy of Chuan-shan. |
| 主题分类 |
人文學 >
人文學綜合 人文學 > 語言學 人文學 > 中國文學 |
| 参考文献 |
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