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標題: | 從「天人關係」與「身心關係」論羅近溪之思想 A Discussion on Luo Jin Xi’s Theory focusing on the Relationships between Heaven and Man and, the Relationships between Body and Mind |
作者: | Hong-Zhi Pan 潘虹智 |
指導教授: | 蔡振豐(Chen-Feng Tsai) |
關鍵字: | 羅近溪,天人關係,身心關係,天心,天地之心,赤子之心,復, Luo Jin Xi,the relationships between heaven and man,the relationships between body and mind,Tianxin,tiandizhixin,the heart of a child,Fu, |
出版年 : | 2018 |
學位: | 碩士 |
摘要: | 羅近溪的研究經常被提及的論題可大致歸納為三:(一)本體論層面的即身即生言仁;(二)工夫論層面的逆復工夫以及破光景;(三)著重實踐與倫理的學說傾向。本研究綜合上述三大面向,以「天人關係」與「身心關係」重新考察羅近溪之思想。
近溪對於本體的體會,並不只是談論心性,而更講求在現實的身心上悟本源。近溪繼承陽明對「良知」的說法,並融合王艮對於「身本」的說法,而有了有別於兩者的身心一如思想。筆者考察近溪思想許多關鍵的概念,例如「天心」、「赤子之心」、「孝弟慈」,發現對近溪而言,天人之間、人己之間這些看似有所區別、不相連屬的層次,其實皆在處於天地生化流行之中。 近溪以「天心」作為貫穿本體論、人性論和工夫論的重要概念。就萬物本體言,只是「生生之心」,而此生生之心下貫到人身上即成為「道義全具的天賦心體」,也因此天賦心體能夠返本覺照,故能戒慎不失,永保此自然生生之機的發用流行,顯現天理之節文。然而在現實中,天賦心體會下墜成人心,故近溪提出「赤子之心」作為「人心」和「天心」間的銜接處,「赤子之心」和「天心」有所區隔,是因為形體的出現。近溪將「形體」區分成「形色」和「軀殼」,「赤子之心」即是「天心」替「軀殼」做主,形體此時是生機流動的「形色」,但若不從事修養工夫,則從赤子到成人便存在陰陽消長之勢。 近溪論道德修養工夫,常指點人由不學不慮、自然而然的「孝弟慈」親愛之情,悟入天所賦予人能夠成聖之本體。然此「孝弟慈」在「復天心」的工夫歷程中,還需要「格物」作為法式,才能從現實態樣中體認本體,也才能以復得「天心」後之「形色」作為行動之身,使萬事萬物在良知的察照之下一切如理。在此「身心渾融為一的太和之身」中,「人」為天地之心,「天地」為人之身,能夠彰顯存在意義的形軀至此方能穩定安立。 總結而論,近溪確立了「天心」為本體,「復天心」為主要工夫的理論框架後,在「天心」與「人心」的鴻溝間,擺放「赤子之心」作為聯繫天人、人己之間之關鍵,一方面重新提倡人需敬順於「天道」,另一方面亦肯定人原有初生一點太和之身。近溪以看似對人力既否定又肯定地曲折開展,提點人可以由「赤子」狀態體認入聖之路,追求更穩定、不會陷落的「大人」、「聖人」狀態。 Researches on Luo Jin Xi(羅近溪) can be divided into three topics: (1) Feeling “ren”(仁) by the vitality in body. (2) Gongfu theory(工夫論) about returning to the Ontology. (3) His theory focuses on practice and ethics. Based on the above three aspects, this research will discuss the thoughts of Luo Jin Xi by focusing on “the relationships between heaven and man”(天人關係) and, “the relationships between body and mind.”(身心關係) Jin Xi understood the Ontology through the actual state of mind and body. Jin Xi inherited Yang Ming(陽明)'s statement of 'conscience”(良知) and incorporated Wang Gen(王艮)'s statement about 'the body' and produced a new theory. This study discusses key concepts in Jin Xi's theory, such as 'Tianxin”(天心), 'the Heart of a child”(赤子之心), and ' Xiaotici”(孝弟慈). From these discussions, it is found that everything are the same thing in Jin Xi 's theory. Jin Xi used the 'Tianxin' as the core concept of the Ontology theory, the Treatise of Human Nature(人性論) and the Gongfu theory. The Ontology is the driving force for everything. This driving force has become Human Nature and makes people reflect on themselves. In reality, 'Tianxin' will be reduced to 'Renxin”(人心), so Jin Xi proposes 'the heart of a child' to connect the 'Renxin' and 'Tianxin'. “The heart of a child' is different from the 'Tianxin' because of the appearance of 'Shape of a person”(形體). Jin Xi divided the 'Shape of a person' into “Xingse”(形色) and 'body'. 'The heart of a child' means a state which the 'body' is controlled by 'Tianxin'. In the state of 'the heart of a child', 'Shape of a person' is as same as 'Xingse(形色)'. However, if people don't practice, they will lose 'the heart of the child.' “The heart of a child' contains the natural feelings of “Xiaotici'. This kind of natural feelings is given to human beings by “Tian(天)”, and it is the basis for a person to be a saint. After all, Jin Xi established the theory that 'Tianxin' is the Ontology. And, His Gongfu theory is the way to recovery to the state of 'the heart of a child' and remains it. |
URI: | http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/72050 |
DOI: | 10.6342/NTU201803954 |
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顯示於系所單位: | 中國文學系 |
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