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試論中西現代生命哲學=On the mordern philosophy of life in the East and the West |
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| 著者 |
劉貴傑=Liu, Kuei-chieh
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| 掲載誌 |
華梵學報=Hua Fan Annual Journal
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| 巻号 | v.4 |
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| 出版年月日 | 1997.05 |
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| ページ | 33 - 44 |
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| 出版者 | 華梵人文科技學院 |
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| 出版地 | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| キーワード | 生命; 表達; 生命衝力; 生命之流; 綿延; 生生; 創造的; 進化; 一體之仁; life, expression, vital impulse, stresm of life,; duration, creative creativity, creative evolution,; the whole of benevolence |
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| 抄録 | 就哲學而言，生命是有限的個體從生到死的總合，它
包括了人的全部活動和體驗，所以，現代生命哲學家認為
生命才是哲學的唯一主體. 狄爾泰 (W.Dilthey) 認為
生命是指個人的生命，也是人類的生命，社會和歷史的發
展都是永恒生命的創造和發展. 柏格森 (H.Bergson)
認為生命是一種「生命衝力」 (vital impulse)，一
種綿延不斷的創造; 一切存在都源自「綿延」 (
duration)，來自「生命之流」 (stream of life)
. 我國當代新儒學的先導如梁漱溟先生，熊十力先生，方
東美先生大都深受西方現代生命哲學的影響，並將它和中
國古代《易經》的「生生」思想結合起來，形成其特殊的
生命觀. 梁先生用「天理流行」來比附柏格森的「生命衝
力」，以為無論自然或社會都是生命創造的，而宇宙之所
以能統一. 就在它的生命性. 熊先生同意柏格森藉「生命
」的觀念來解釋宇宙本體，認為生命無時無刻不在奮進之
中，這種看法和柏格森的「生命衝力」也頗為接近. 方先
生認宇宙的生命現象是息息創造，大化不已; 宇宙是普遍
生命流行的境界，並把《易經》的「生生」視為宇宙的生
命力或創造力，他所主張的「生命之流」和柏格森的「生
命衝力」也無多異趣. 梁，熊，方三位先生都認為整個宇
宙充滿生命，流行貫注，感通和諧，並以為「仁」是中國
儒家思想的核心，「仁」有生生不息之義，宇宙生命的創
進即是萬物「一體之仁」的展現，這種「仁體生生不息」
的生命本體論，正是儒家形上思想的表徵，也是儒家生命
哲學的精義.
In the field of philosophy，life is, including
all the activities and experience of human beings,
the the sum of finite individual which starts from
birth to death. Therefore，the modern philosophers
of vitalism recognized that the life was the only
subject of philosophical thought. W. Dilthey
considered that the life was both the individual's
and the human being's, and that that the
development of society and history was also the
creative activity of eternal life. H.Bergson
thought that the life was the "vitalimpulse" and
the "durative creation"，and that all of the
being came from the "duration" or the "stresm of
life." Chinese contemporary Neo-Confucian
pioneers, sucg as Liang Sht-ming，Hsiung Shih-Li
and Thome'H.Fang，had been influenced by Western
modern philosophy of life，mixed it with the
concept of "creative creativity" of "I-Ching" to
form their special view of life. Mr. Liang
comprehened "the Law of the heaven always spresds"
of Confucianism by the concept of"vital impulse"
and recognized that both the nature and the
society were created by the vituality，and that
the universe whech could be unified was due to its
vituality. Agreeing to Bergsons'explaining the
ontology of universe by the viewpoint of
"vituality"，Mr.Hsiung considered that the live was
in the making anytime. This point resembled the
view of Bergson's "vital impulse" very well. Mr.
Fang thought that the life phenomenon of universe
was continually creative and perpetually spread,
considering that the universe was the state of
mind of life development，and regarding the
concept of "creative creativeity" of "I-ching" as
the vitaliyt of the universe. His idea of 'stream
of life" accorded with the concept of Bergson's
"vital imprlse. "Messrs. Liang，Hsiung，and Fang
advocated that the whole universe filled with
vitality，and the stream of life was spreading and
harmonious. They considered that the "Jen
(Benevolence)"was the core of Confucianism.The
"Jen" meaned termless love. The development of
universal vitality was the expression of "the
whole of benevolence" of all things. This vitual
ontology of "the termless benevolence" was the
essence of Confucian vital philosophy as well as
the exact representation of Confucian
metaphysical thought. |
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| ヒット数 | 394 |
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| 作成日 | 1998.04.28
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