黃宗羲哲學之建構

• Main Authors: 黃冠禎, Hwang, Guan Jen
• Language: 中文
• Published: 國立政治大學
• Subjects: 心; 性; 氣; 主宰; 流行; 習; 欲; 意; 念; 靜; 自然; Xin; Xing; Qi; Dominate; Liuxing; Yu; Yi; Nian; Jing; Ease or ziran
• Online Access: http://thesis.lib.nccu.edu.tw/cgi-bin/cdrfb3/gsweb.cgi?o=dstdcdr&i=sid=%22G0100154503%22.

本論文研究主要關注於，黃宗羲如何在肯定理性的待發展性下，就理性的自我發展，建立一套道德哲學。 首先第一章緒論，先敘述研究之背景目的、文獻評述，擬定之研究方法及進行步驟、預期研究成果。對於黃宗羲，首在去除形上學預設對人的限制。就人在活動中的自主性、發展性，建立一套個人道德養成與推動現實理想化，密不可分的道德體系。筆者將於第二到第六章在此體系下，分別就不同脈絡的個個問題探討其哲學之建構。 第二章：黃宗羲在作品中屢稱己意在承繼劉蕺山，但單憑於此，尚難斷定黃宗羲的哲學思想是承繼劉蕺山。尤其是黃宗羲對人物思想評論，間有與劉蕺山不同之處，而當今學界，更是在黃宗羲與劉蕺山思想定位上，存在著歧異。此歧異牽涉資料援引問題，本章目的乃就當今學術界研究歧異先做一回應。首重原典的掌握，並進行對各家看法加以檢視考據。根據原典呈現，將兩者定位，並就黃宗羲對劉蕺山承繼與發展，來看黃宗羲哲學所關注的焦點。 第三章：針對於黃宗羲理論歧見最多的氣學定位，個人認為應分成兩面向來看。一是黃宗羲對天道之堅持，二是其重氣的理氣觀。而關於此兩面向，有待就黃宗羲理氣、心性與道德關係角度作說明。 第四章：論述黃宗羲哲學是心學也是氣學，就氣流行方式，認為人滯於私為惡，故必須從（1）現實無法使人成善？（2）人何以有一不依經驗的道德性？（3）此道德性如何引導人在現實成善？此三個問題做討論。本章並就理氣與心性論、工夫論之間關係，解釋人道德呈現差異與人文化成。 第五章：本章延續第四章問題論「性」的呈現，由道德意志貫徹於氣化實踐，使「性」以成其全，並論主體擴充之工夫內容。 第六章：黃宗羲認為個人的道德養成，與儒家道德世界在現實中完成乃是密不可分，因此儒家思想在社會建立社會規範，在肯定理性的待發展性下，就理性的自我發展，完成以儒家思想建立公共的規範。 最後，本論文將總結討論黃宗羲建構之哲學思想，能否真正取代陽明心學，以及其哲學的可能發展。 === This thesis mainly focuses on how Huang Zongxi （黃宗羲）established a set of moral philosophy on the basis of affirmative rational development. The first chapter of the introduction, describes the background purpose of research, literature review, the proposed research methods and measures and the expected results. Huang Zongxi, aims for removing metaphysical restrictions on human . Based on the autonomy and development of human in activities, he establishes a set of moral system in which not only personal morality can be fostered but also promotes the idealization of reality. Under this system,from the second to the sixth chapters, I will discuss the construction of his philosophy on the various contexts respectively . The second chapter discusses thatalthough Huang Zongxi repeatedly claimed that he is willing to inheritLiu Jishan (劉蕺山）in his works, it is insufficient to conclude that Huang Zongxi's philosophical thinking is indeed so.In particular, Huang Zongxi's comments on the character thought were different from that of Liu Jieshan. In today's academic world, there is disagreement betweenthe philosophical points of Huang Zongxi and Liu Jishan. The primary purpose of this chapter is to respond to the current academic disagreement which resulted from data-citing problem. Focusing on the original texts, examined the views of various critics. The two would be positioned based on the original texts. Viewing the focus of Huang Zongxi's philosophy which was based on his inheritance and development of Liu Jieshan. The third chapterconcentrates on the controversial issue about the theory of qi (氣) in Huang Zongxi’ philosophy,which should be regarded as two aspects. One is Huang Zongxi 's adherence to the tiandao (天道), the other is his emphasizing of the value of qi (氣). I would illustrated the two aspects by the discussions of the relationships of Huang Zongxi's li-qi (理氣）andxin-xing (心性）inmoral system. The fourth chapter discusses that Huang Zongxi’s philosophy is not only xin xue (心學), but also qi xue (氣學). By the way qi move, human who stagnant self-interest, become evil. Therefore it must be debated on three questions as below ：(1) Can the reality not make thepeople good? (2) Why do people have a morality that does not depend on experience? (3) How does this morality lead people to be good at reality? This chapter also explains the difference between human morality and human culture by the relationship between the theory of qi, the theory of the xin and thetheory of cultivation . In the chapter five, I continue to discuss the presentation of "xing" . Since the morality is carried out by qi’s realization, to complete xing ,and discusses the content of cultivation by the expansion of the subject. In the sixth chapter, according to Huang Zong-xi’s view , the Confucian moral world in reality, which is closely linked with the individual's moral cultivation. Therefore,Confucianism will to establish a social norms in society. Under affirmative rational development, the public norms established by Confucianism willbe completed by self-realization. Finally, I will summarize that whether Huang Zongxi's philosophy can truly replace Yangmingism (陽明心學）and the possibledevelopment of Huang’s philosophy.