| dc.creator (作者) | 黃崇修 | zh_TW |
| dc.creator (作者) | HUANG, Chung-Hsiu | |
| dc.date (日期) | 2016-01 | |
| dc.date.accessioned | 11-八月-2016 16:47:11 (UTC+8) | - |
| dc.date.available | 11-八月-2016 16:47:11 (UTC+8) | - |
| dc.date.issued (上傳時間) | 11-八月-2016 16:47:11 (UTC+8) | - |
| dc.identifier.uri (URI) | http://nccur.lib.nccu.edu.tw/handle/140.119/100163 | - |
| dc.description.abstract (摘要) | 由於朱丹溪試圖藉由儒學的工夫理論，以期世人能夠在此實踐中達到保養元氣而預防鬱病之效果，因此其在〈相火論〉中曾大膽地結合朱子「人心聽命於道心」以及周敦頤「主之以靜」的呼籲，從而提出「人心聽命於道心而又主之以靜」的論點以為對策。然而就宋明儒者對周敦頤定靜工夫的詮釋歷史來看，主靜說自從經過二程（程頤、程顥）及朱子的詮釋之後，多少具有以「敬」涵攝「靜」的傾向，也就是說在現實生活的實踐中，只要做好「持敬」所達到之定止之功，自然可以涵蓋「靜」所指涉之心境狀態而無須另有一項靜的工夫主導。因此，在此意義之下朱丹溪為何還要在朱子「人心聽命于道心」之持敬工夫範疇之下又附加上周敦頤「主之以靜」的無欲思維，此間是否代表了兼具醫家身份的朱丹溪，在其五火及相火現象俱存之身體觀點下，有一種更為貼切更為實際的認知，這是本文之問題意識所在。鑑此，筆者為了透視朱丹溪思維中對理學命題與醫學治療間的連結線索，筆者首先鋪展朱丹溪醫學中「神鬱思維結構」的基本樣貌，藉此呈現以提供理學研究者一種醫學式的參考向度，之後在此基礎下就理學界所詮釋的定靜工夫內容作一爬梳，以彰顯朱丹溪的神鬱思維結構在定靜工夫詮釋系統下所提供的現實語境，最後則在此論點下建構出周敦頤定靜工夫的醫學詮釋系統及其現代意義。 | |
| dc.description.abstract (摘要) | As Zhu Dan-Xi attempted to make people implement the skill and theory of Confucianism in the hope that they could preserve their energy and prevent depression, Zhu boldly integrated the appeal of Zhuzi`s “human minds obey Dao” and Zhou Dun-Yi`s “tranquility is the main focus” in his Theory of Ministerial Fire and proposed the argument of “human minds obey Dao, and tranquility is the main focus.”\\r However, with respect to the interpretation history of Confucian scholars during the Song and Ming Dynasty pertaining to the skill of stability and tranquility of Zhou Dun-Yi, after the theory of stability and tranquility was interpreted by Cheng Yi, Cheng Hao and Zhuzi, it tended to explain “tranquility” with “respect,” which implies that as long as one could conduct the skill of stability and halt which was achieved by keeping respect in mind, the state of mind referred to by “tranquility” could be reached, and it was not required to have another tranquility to take the lead. Therefore, why did Zhu Dan-Xi add Zhou Dun-Yi’s no-desire thought “tranquility is the main focus” to the respect keeping skill of Zhuzi’s “human minds obey Dao?” Was it because Zhu Dan-Xi who was a doctor had a more appropriate and practical cognition under a body viewpoint where five fires and ministerial fire coexisted? This is an issue the study would probe into. In view of this, to profoundly comprehend a connecting clue between the proposition of school of principle and medical treatment in Zhu Dan-Xi’s thought, I first spread out the basic look of “the structure of godly depression thinking” in Zhu Dan-Xi’s medical science to provide researchers of school of principle with a kind of medical reference. Based on this, I organized the skill of stability and tranquility interpreted by the school of principle to manifest the actual context provided by Zhu’s structure of godly depression thinking under the interpretation of the skill of stability and tranquility. Last but not least, I constructed the medical interpretation system of Zhou Dun-Yi’s stability and tranquility skill and its modern meaning under the argument. | |
| dc.format.extent | 726283 bytes | - |
| dc.format.mimetype | application/pdf | - |
| dc.relation (關聯) | 政治大學哲學學報, 35, 37-80 | |
| dc.relation (關聯) | The national Chengchi university philosophical | |
| dc.subject (關鍵詞) | 神鬱; 朱丹溪; 主靜; 無欲; 太極圖說 | |
| dc.subject (關鍵詞) | Godly depression; Zhu Dan-Xi; No desire; Tranquility proposition; Tai Ji Tu Shuo | |
| dc.title (題名) | 周敦頤《太極圖說》定靜工夫新詮釋—以朱丹溪神鬱思維結構為視點 | zh_TW |
| dc.type (資料類型) | article | |
