| dc.contributor | 政大哲學系 | en |
| dc.creator (作者) | 詹康 | zh_TW |
| dc.creator (作者) | Chan,Kang | - |
| dc.date (日期) | 2010-03 | - |
| dc.date.accessioned | 4-Sep-2012 13:54:49 (UTC+8) | - |
| dc.date.available | 4-Sep-2012 13:54:49 (UTC+8) | - |
| dc.date.issued (上傳時間) | 4-Sep-2012 13:54:49 (UTC+8) | - |
| dc.identifier.uri (URI) | http://nccur.lib.nccu.edu.tw/handle/140.119/53531 | - |
| dc.description.abstract (摘要) | 《莊子》外雜篇的一些篇章現在被當成是黃老學派，其中富含了實踐哲學的主張，但在本質上，它們認為實踐哲學所欲解決的道德挑戰和社會崩解危機是實踐哲學自己造成的，因此實踐哲學完全是自我實現與自我持續的。道德與社會危機肇萌於黃帝將道德明白宣示給人心來認取，這個革命性創舉改變了實踐道德的方式，因為在他之前的遠古時代，淳樸的人民依其天性而自然的做好人，並不靠心意去認知和抉擇善惡。心取代性之舉，宣告了理想的古代結束，及邪惡和動亂將源源不絕的降臨，因此需要實踐哲學不斷演進以解決問題。但是潘朵拉的盒子一旦打開，我們就不可能再回到從前的狀況，因此最多只能做到統治者結合君子所執掌的文化傳統和統率政府官員、指導行政權力，以期馴服奔馳的人心，使其行於仁義的界欄內。雖然《莊子》這些篇章認為人心是肇事分子，我在文末指出它們對心的理解與現代西洋哲學很投緣，現代西洋哲學中的心、意志、意識的本質也是道德中性和去本體的。我另也指出，這些篇章與戰國、西漢的黃老學派並不那麼接近，反倒可以做為《莊子》一書或莊子學派的哲學核心與涵括全局的視野。 | en |
| dc.description.abstract (摘要) | The seven syncretist (often referred to as Huanglao) chapters attributed Zhuangzi are rich in practical philosophy. But intriguingly the writers (s) regards practical philosophy as the remedy to as well as the cause of moral crisis and social collapse. Thus practical philosophy is a self-fulfilled enterprise to solve the problems it created, and is self-sustained since any solution generates new problems that require new solutions. Moral crisis and social collapse were initiated when the Yellow Emperor manifested morality, that is, to pronounce it for the mind to know. This practice was revolutionary since the nobles sauvages of the immemorial past were naturally good, namely, being good by nature without their consciousness telling goodness from evil. The replacement of nature with the mind marked the end of the blissful past and the beginning of endless evil and turmoil, and hence the need for an evolving practical philosophy. The state of affairs cannot be restored once the Pandora`s Box has been opened, and the best that is humanly possible is for rulers to command bureaucracy and to rely on gentlemen to carry cultural traditions, so that the mind can be tamed to exert itself within the boundary of morality. Although the mind in Zhuangzi syncretism is of troublesome character, I suggest in the end that this conception of the mind is congenial to the modern Western philosophy in which the ideas of mind, will, and consciousness are amoral and de-ontological in essence. I also suggest that the Zhuangzi syncretism has less affinity with the Huanglao school of the Warring States period and the Former Han dynasty, while a case can be made that it is the core and encompassing vision of the Zhuangzi or the Zhuangzian school. | - |
| dc.format.extent | 764213 bytes | - |
| dc.format.mimetype | application/pdf | - |
| dc.language | zh_TW | en |
| dc.language.iso | en_US | - |
| dc.relation (關聯) | 政治科學論叢, 43, 1-51 | en |
| dc.subject (關鍵詞) | 政治哲學;道德哲學;倫理學;心性學;超形上學;黃老 | en |
| dc.subject (關鍵詞) | Political Philosophy;Moral Philosophy;Ethics;Transmetaphysics;Huanglao;Nature ;Heart/mind;Self-cultivation | - |
| dc.title (題名) | 《莊子》調和派的道德挑戰與實踐哲學 | zh_TW |
| dc.title.alternative (其他題名) | Zhuangz`s Syncretism Practical Philosophical Solutions to Moral Challange | - |
| dc.type (資料類型) | article | en |
