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當代儒家的自傳世界 : 以馮友蘭, 唐君毅與牟宗三為例的研究=Inner Worlds in Writing: Confucian Autobiography in Modern China |
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| 著者 |
林鎮國 (著)=Lin, Chen-kuo (au.)
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| 掲載誌 |
清華學報
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| 巻号 | v.23 n.1 |
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| 出版年月日 | 1993.03 |
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| ページ | 101 - 124 |
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| 出版者 | 國立清華大學人文社會學院 |
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| 出版サイト |
http://www2.hss.nthu.edu.tw/bin/home.php
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| 出版地 | 新竹市, 臺灣 [Hsinchu shih, 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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| ノート | 733
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| キーワード | 新儒學=Neo-Confucianism; 牟宗三=Mou, Tsung-San; 儒家=Confucianism; 自傳=Autobiography; 馮友蘭=Feng, Yu-Lan; 唐君毅=T'ang, Chun-I |
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| 抄録 | 現代中國儒家的自我敘述與界定為何?他們如何在自傳中揭示並確認其儒家身分?這是本文藉分析馮友蘭，唐君毅和牟宗三等三家自傳所欲回答的問題. 探討的進路探取自傳的文本分析,特別著重於分析自傳的語言，修辭，敘述架構,考察語言與自我構造的關係.
從這種進路閱讀三家自傳,我們發現它們呈現出多樣而異質的儒家世界. 現代儒家不再只是傳統的延續,因他們用大量非儒家的語言資源,其中大半來自西方哲學與宗教的傳統，如黑格爾辯證法，馬克思主義，基督教等. 他們間的差異與所援用的敘事/論述資源有關：馮氏訴諸馬克思主義,而唐，牟二氏則鍾情於德國觀念論，基督教和佛教. 但,我們也發現到他們採用類似的敘述架構:馮氏的從「非革命」到「革命」,唐氏的從「苦難」到「覺悟」,牟氏的從「沈淪」到「安頓」. 這些□述可與傳統儒家自我歷程的模型比較.
本文分為五部分:第一部分「引言」,從具爭議性的馮友蘭儒家身分談起;第二部分析馮氏的《三松堂自序》;第三部分析唐君毅的《病裡乾坤》;第四部分析牟宗三的《五十自述》;最後為「結語」.
Summary
Among many insightful discussions on modern Confucianism，most of them are done either in the interest of history or of philosophy. Both approaches give us every knowledge about modern Confucian thinkers except their inner worlds. Without exploring into the complexity of self- images, our picture of their philosophy or history will be oversimplified or even bloodless. Analysis of autobiography，as this paper attempts to do，can thus be taken as a supplement to the current historical and philosophical approaches.
This paper analyses the autobiographies by Fung Yu- lan，T'ang Chun-i and Mou Tzung-san. The case of Fung is well known and controversial，while those of T'ang and Mou are rather rarely known yet fascinating. The fundamental questions are：What are their self-definitions? How do they tell the story about their own lives? How do they view or even construct their Confucian identity? A central clue to our analysis is directed toward the relation between language and self-knowledge.
This paper concludes that the modern Confucian inner worlds are heterogeneous. They are not merely copies of traditional model. This is seen in their self-narratives in which non-Confucian languages, particularly those from Western philosophy and religion，are largely appropriated. We also notice that their self-images are also marked by different language resources：Fung's by Marxism，T'ang's and Mou's by German Idealism，Christianity and Buddhism. However，we also found that they share the similar narrative structure：Fung's is from "non-revolution" to "revolution"，T'ang's from "suffering" to "awakening"，and Mou's from "fall" to "home-coming". This can be compared to the traditional model of Confucian self-narrative. |
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| 目次 | 引言 : 從馮友蘭的儒家身分談起 101
馮友蘭 : 「自我」的不斷重寫 105
唐君毅 : 精神自我的辯證與超越 111
牟宗三 : 自我的沉淪與安頓 115
結語 121 |
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| ISSN | 05779170 (P) |
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| ヒット数 | 616 |
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| 作成日 | 2001.02.26
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| 更新日期 | 2019.08.07 |
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