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標題: | 讀出不一樣的傳統:徐復觀對自我與中國文化精神的看法 Reinventing a Different Tradition: Xu Fuguan’s View on the Self and the Cultural Spirit of China |
作者: | Po-tsan Yu 余帛燦 |
指導教授: | 石之瑜(Chih-yu Shih) |
關鍵字: | 徐復觀,新儒家,性善,傳統,中國文化, Xu Fuguan,New Confucianism,self,Chinese culture,Chinese tradition, |
出版年 : | 2017 |
學位: | 博士 |
摘要: | 以儒家為主流的中國傳統究竟在現代世界有何作用?在「多元的個體抉擇」與「集體利益的正當性」之間的現代性緊張下,自由主義與民族主義構成了拉扯中國知識份子心靈的兩股主要力量。當用自由主義來定位傳統價值時,傳統就如列文森所言,失去了原初對普遍性的連結,而退入相對主義的歷史中;當強調傳統對民族主義的貢獻時,傳統就成為集體的意識形態工具而令人感到專斷且恐怖。但不論是通往自由主義或民族主義,中國傳統看來都只有工具作用而無獨立價值。
本文認為,如果一個文明有其獨立價值,意味著它提供了某種整合種種分立經驗的意義,其核心在於讓人相信自我可以在種種起伏偶然的境況中仍保持與真實的連結,從而保持內在的完整。因此本文試圖通過探討在徐復觀的心靈裡面,他的動機與種種(中國傳統或西方文明的)概念,是如何形成融貫(coherence)?如何在實踐的挫敗下對自我有所交代?來了解他如何「重構」種種概念,如何面對現代性中「多元的個體抉擇」與「集體利益的正當性」的緊張? 在徐復觀思想中,他對真實的聯繫,所依靠的不是自由主義所謂天賦的基本權利、也不是民族主義所提倡的對集體權威的獻身,而是一種「非有所待的道德動力」——即他所謂「性善」或者「仁」的內涵。而這個內涵所帶來的是「自我解消」的思維,而非「自我實現」——這不同於反啟蒙的浪漫主義思潮。這便是中國傳統在徐復觀身上所呈現出的特點。 Liberalism and nationalism constitute the two main forces of pulling the minds of Chinese intellectuals under the tension of modernity between 'pluralistic individual choice' and 'legitimacy of collective interests'. When using liberalism to view traditional values, the tradition, as Levenson asserted, lost its original connection to universality and withdraw to the history of relativism; when emphasizing the traditional contribution to nationalism, tradition became perfume of collective ideology that make people feel arbitrary and horrifying. But whether it leads to liberalism or nationalism, the Chinese tradition seems to have only a tool and no independent value. This paper attempts to explore that in Xu Fuguan's mind, how his motives and all (Chinese traditional or Western civilization) concept, achieved coherence. How he explained to the himself in the frustration of practice? How he faced the tension of 'pluralistic individual choice' and 'legitimacy of collective interests' in modernity? In Xu Fuguan's thought, his connection to reality, is not based on the concept of liberalism, nor the devotion to collective authority advocated by nationalism, but an ' unteleological moral power' That is the definition of what he calls 'good' or 'benevolence'. And the connotation of the 'self-negation' thinking, rather than 'self-realization' - which is different from the anti-enlightened romanticism. |
URI: | http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/68230 |
DOI: | 10.6342/NTU201704310 |
全文授權: | 有償授權 |
顯示於系所單位: | 政治學系 |
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