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同歸而殊塗：王船山義理學對於佛道之詞斥與會通=One Way and Many Ways: How Wang Chuanshan’s Moral Philosophy both refuted and integrated Buddhism and Daoism |
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| 著者 |
李瑋皓 (著)=Lee, Wei-Hao (au.)
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| 掲載誌 |
輔仁宗教研究=Fujen Religious Studies
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| 巻号 | v.17 n.1 (總號=n.33) |
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| 出版年月日 | 2016.11 |
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| ページ | 71 - 98 |
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| 出版者 | 輔仁大學法學院宗教學系 |
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| 出版サイト |
http://www.rsd.fju.edu.tw/
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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 | 王船山=Wang Chuanshan (Wang Fuzhi); 兩端一致=Integration of two extremes; 佛家=Buddhism; 道家=Daoism; 儒家=Confucianism |
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| 抄録 | 身處明代鼎革之際的王船山，真切體悟到當時明末之士大夫流於「狂禪」，使得士人們只重本體之超越性，而忽略儒家義理所重之修身工夫。而待明亡之後，船山痛定思痛，決定重新詮釋儒家之經典，並期望能將佛老之異說加以排斥，建立純粹之儒家正學。但船山不僅僅專精於詮釋儒家義理之經典，其亦有關於道家義理、佛家義理之著作。為什麼船山一面排斥佛老，又會為二氏著書呢？
原來船山詮釋各家經典之目的，在於其欲透過詮釋之過程，由兩端而通貫於一，並立足於經典之上，進一步開創出嶄新之意義以復歸於「普遍的人性常道」而落實於吾人所處之生活世界中，以體現其意義價值。是故本文之開展，即以船山如何對佛道二氏進行詞斥，接著論述船山如何以其「兩端一致」論引援二氏入儒，豐富儒家義理之人性常道，並於結論闡述船山在詮釋各家經典時，並非是憑空臆斷，而是其以儒家義理之「人性常道」作為其理解、詮釋、批判、重建經典之依據。希冀人性之常道能於吾人所處之生活世界中，得以開顯。
Wang Fuzhi (literary name: Chuanshan) lived at the end of the Ming dynasty and was acutely aware that scholar-officials of his time were crazy on Zen Buddhism and sought a transcendence beyond ontology, neglecting the personal cultivation proper to Confucian morality. After the collapse of the Ming, Wang set himself to writing commentaries on the Confucian classics. He hoped thereby to refute the errors of Buddhism and Daoism and reestablish orthodox Confucianism in all its pristine purity. However, he did not only focus on Confucian texts, he also looked for the meaning in Buddhist and Daoist texts. Why is it that he could both refute the two schools on the one hand and study them on the other?
The purpose of Wang's exegesis was to reconcile two ends into one thread so as to discover a new meta-text theory that would express the universal norms for human nature which could be implemented in daily life and reveal true moral values.Hence, this paper begins by looking at how Wang Fuzhi refuted Buddhism and Daoism and how he was able to combine their thought in the one thread of Confucianism, thus enriching the Confucian way. The study will show how Wang’s exegesis was not an idle eisegesis, since he took the Confucian norm of human nature as the standard for his hermeneutic and criticism, and reinforced it with textual support. He hoped that these norms for living could be put into practice in the world. |
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| 目次 | 提要 71
壹、 前言 72
貳、 王船山對佛家義理之批判 73
一、以儒家之「實有」闢佛家之「空妄」73
二、以儒家之「去私欲」闢佛家之「遏人欲」75
三、以儒家之「道心」闢佛家之「人心」77
參、 王船山對道家義理之批判 79
一、船山對老子義理之詞斥 79
二、船山對莊子義理之詞斥 82
肆、 王船山義理學之通於佛老莊 85
一、船山義理之通於佛家義理 85
二、 船山義理之通於老子義理 88
三、 船山義理之通於莊子義理 91
伍、 結論 94
參考文獻 96 |
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| ISSN | 16820568 (P); 16820568 (E) |
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| ヒット数 | 108 |
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| 作成日 | 2018.10.11 |
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| 更新日期 | 2019.12.16 |
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