http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/4 2026-04-04T05:39:51Z 2026-04-04T05:39:51Z Po-Cheng Tsai 蔡博丞 http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/48144 2021-06-15T06:47:16Z 2011-01-01T00:00:00Z

標題: 黑格爾《精神現象學》序言的一種讀法; A Reading of the Preface to Hegel's Phenomenology of Spirit 作者: Po-Cheng Tsai; 蔡博丞 摘要: 精神作為潛在的絕對主體，以現象意識的自身為媒介，邁向絕對的自我認識，令實體與主體取得真實意義的和解。精神的本性是具體和發展的生命：為了是具體的，認識的肯定性必須出自對否定者的揚棄；為了是發展的，真理不在靜止的原則，而在由原則開展出的全體；為了是有生命的，哲學工作要求完全的投身與必要的辛勞。精神即存在即認識的辯證運動，令對立者逐步除去直接性和陌生性，恢復為有機全體不一不異的環節。走過現象之路的精神，取得自我認識的概念元素，準備實現自身於科學系統的型態，而作為科學的前導，現象學也取得科學性質，因而凡俗即神聖，偶然即必然，而意識在自身之內，也就具備上達科學、參與絕對生命的一切要件。; The spirit, as the potential absolute subject, seeks to attain absolute self-knowing through the mediation of itself as phenomenal consciousness, thereby allowing the substance and the subject to achieve reconciliation in a true sense. The spirit is by nature a concrete and developing life. To be concrete, the affirmative side of knowing must result from the supersession of its own negative side. To be developing, the true must not lie in one static principle, but in the whole the principle has brought out of itself. To be alive, philosophy requires complete devotion and inevitable efforts. The dialectical movement of spirit which exists in knowing and knows in existence gradually strips the opposites of their immediacy and strangeness, revealing them as different but unified moments of an organic whole. The spirit which has taken the phenomenal road acquires the concept as the element of self-knowing, set to accomplish itself in the form of scientific system. As the guide to science, phenomenology gains its scientific nature as well, thereby rendering the mundane sacred, the contingent necessary, while consciousness is equipped in itself with every prerequisite for the ascent to science and the participation in absolute life.

2011-01-01T00:00:00Z Yen-Ting Chen 陳彥婷 http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/58354 2021-06-16T08:12:19Z 2013-01-01T00:00:00Z

標題: 黑格爾《法哲學原理》中的刑罰思想與相關爭議; Hegel’s Thought on Punishment in Outlines of the Philosophy of Right and Related Issues 作者: Yen-Ting Chen; 陳彥婷 摘要: 在傳統的討論當中，關於黑格爾的刑罰思想是不是一種應報主義，一直以來引發許多的爭議。黑格爾反對刑罰是為了達到對犯罪的威嚇或矯正等其他目的；相對於此，他透過許多方式來說明犯罪與刑罰之間存在著必然的連結關係。因此，許多學者認為黑格爾是應報主義者，然而也有一些學者反對這樣的詮釋。 然而，在此爭議之中，隱含的可能是對於概念的誤解或混淆，進而導致學者之間意見的分歧。此外，刑罰本身就其手段的特殊性，它透過剝奪人身自由、財產甚至生命的方式來表達對犯罪的譴責，這些方式被認為是強制地將痛苦或壞事加諸人的身上。若刑罰的實行缺乏合理的根據，則無異於任意地對人施加侵害。因此，對於刑罰的證成是所有刑罰理論的重要面向，而黑格爾的刑罰思想作為一種刑罰理論，也同樣必須面對這個問題。 在本論文的在第一章，將提出特殊的區分方法作為詮釋黑格爾刑罰思想的架構。第二章將以此架構闡述《法哲學原理》中關於刑罰的思想。接下來第三章進行對於爭議的處理，區分應報主義、報復和復仇的不同，並以此基礎回應學者們的不同意見。最後，第四章探討黑格爾對於刑罰的證成是否成功，並以此作為結論。; In traditional discussions, the issue regarding whether Hegel is a retributivist has engendered controversy. Hegel rejects that punishment is to achieve some purpose, threat or reformation, for instance. Rather, he expounds that there is a necessary link between crime and punishment. According to this view, many scholars advocate that Hegel is a retributivist, though some doesn't. However, this controversy may results from misunderstanding or confusion of the concept. In addition, punishment needs to be justified in so far as punishment serves as a way to inflict pain or evil on criminals, i.e. fine, imprisonment, death penalty, and for this reason, inquiry to the problem of justification of Hegel’s theory of punishment is also an important aspect in this thesis. In the first chapter of this thesis, I will start with introducing an approach to interpret Hegel’s thought of punishment, and based on this approach, in chapter two, I will expound Hegel’s thought of punishment in Elements of the Philosophy of Right. In chapter three, I will proceed to deal with the controversy through distinguishing among retributivism, retribution and revenge. In chapter four, I will discuss whether Hegel’s theory provides a justification for punishment or not.

2013-01-01T00:00:00Z 朱弘道 Hung-Tao Chu http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/95703 2024-09-15T16:53:21Z 2024-01-01T00:00:00Z

標題: 「黃帝四經」中的政治圖像——從「道」概念叢談起; The Political Configuration of the Huangdi Sijing (Yellow Emperor’s Four Classics)—— With a Focus on the ‘Dao’ Concept Cluster 作者: 朱弘道; Hung-Tao Chu 摘要: 現今學界對「黃帝四經」的研究，已有一定程度的共識。「黃帝四經」繼承了《老子》的「道論」，並更專注於政治思想。「黃帝四經」認為「道」具有「無形無名」、「無限」等性質，是萬物的根源、基質、規律、準則。因此，統治者應該要以「道」作為行為與施政的指導原則。簡言之，「宇宙論的『道』」為核心概念，政治思想則是附屬於此的應用。 然而，「黃帝四經」文本對政治事務的關心明顯高於「宇宙論的『道』」，且於部分文本段落中，在「道論」被視為「『道』代稱」的詞彙，看似與「道」的關係較小，且在意義上與以往認知差距較大，這提供了重新檢視的目標與根據。據此，本研究將以「黃帝四經」既有的政治關懷為重心，對「道」及相關的「无刑」、「无名」、「一」及「虛」四概念進行分析與詮釋，並根據上述成果，進一步對「道」概念重新進行理解。 研究方法上，為避免「學派」的理解對文本詮釋造成影響，本研究將盡量避免引入其他文本思想對「黃帝四經」進行詮釋。同時，考慮到「黃帝四經」本身具有的同一性問題，本研究將《經法》、《十六經》、《稱》、《道原》四部分獨立進行分析。藉由這樣的方法，本研究嘗試給予「黃帝四經」各部分的「道」及相關概念更具備一致性的詮釋。 據本研究的分析，「无刑」、「无名」、「一」及「虛」等概念，並不指涉宇宙論的「道」，也不作為其代稱，而是展現出了對於政治問題的原因判定，以及對於問題解方的論述。「黃帝四經」中，個人的身殞、國家的滅亡、天下的混亂是所有統治不願意見到的狀況，而制度的缺乏與不被重視即是這些問題產生的根本原因，因此摒除個人的喜好成見，重新訂立並遵守適當的制度，乃是解決這些問題的最標準答案。以往於「黃帝四經」中被視為的「道」，事實上乃是指涉這一種遵循制度的理想施政策略。; Current academic research on the Huangdi sijing 黃帝四經 (Four Classics of the Yellow Emperor) has reached a certain degree of consensus. That is, the Huangdi sijing inherits the ‘Dao Theory’ (daolun 道論) from the Laozi and places a greater emphasis on political thought. It posits that the Dao 道 possesses qualities such as being ‘formless and nameless’ and ‘infinite,’ making it the source, foundation, regulation, and standard of all things. Therefore, rulers should use the Dao as the guiding principle for their actions and governance. In short, the cosmological Dao is the core concept, with political thought being an application subordinate to it. However, not only does the text of the Huangdi sijing demonstrate a significantly higher concern for political affairs than for the cosmological Dao, but terms that are commonly seen as representing Dao appear to have a rather weak connection to Dao and significantly differ in meaning from their ordinary understanding. This provides a basis and target for re-examination. Accordingly, this study will focus on the existing political concerns of the Huangdi sijing and analyze and interpret ‘Dao’ and its related terms, namely, ‘wu xing’ (无刑), ‘wu ming’ (无名), ‘yi’ (一), and ‘xu’ (虛). Based on these findings, this study will further reinterpret the concept of Dao. To minimize the influence of ‘school of thought’ interpretations on the text, this study will, as a matter of methodology, strive to avoid drawing on ideas from other texts when interpreting the Huangdi sijing. Additionally, considering the inherent issues of uniformity within the Huangdi sijing, this study will analyze its four component parts separately. Through these approaches, a more consistent interpretation of Dao and related concepts in each part of the Huangdi sijing is intended. According to the analysis performed in this study, the concepts ‘wu xing’ (无刑), ‘wu ming’ (无名), ‘yi’ (一), and ‘xu’ (虛) do not refer to the cosmological Dao nor do they otherwise represent it. Instead, they convey the causes and solutions to the problems of politics. In the Huangdi sijing, personal demise, the fall of the state, and chaos in the world are situations that all rulers wish to avoid. The fundamental cause of these issues is the lack of and disregard for normative systems. Accordingly, eliminating personal biases and preferences, and re-establishing normative systems, is presented as the standard solution to these problems. What was previously regarded as the Dao in the Huangdi sijing actually refers to an ideal strategy of governance that adheres to normative systems.

2024-01-01T00:00:00Z 鄭雯月 Wen-Yueh Cheng http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/83215 2023-11-09T07:44:35Z 2022-01-01T00:00:00Z

標題: 魏晉玄學的道德問題：以王弼與郭象的三玄注為中心; Moral Questions in Weijin Xuanxue: Focusing on Wang Bi and Guo Xiang’s Commentaries on the Three Texts of Profundity 作者: 鄭雯月; Wen-Yueh Cheng 摘要: 本文以魏晉玄學中較少被關注的道德問題為研究主題，試圖從王弼與郭象二人的三玄注中，挖掘出玄學中可能的道德面向，並建立玄學自身的道德架構與可能規範。本文認為王弼吸收《周易》中誠信的儒家道德內涵，作為萬物朝向自身真實自然的必然實踐；存誠之心讓人能夠在面對世間形名之有時，依然保持靈活的無，達到真實自然的同時，也展現人的道德價值。郭象則是從「性分論」的角度，肯定人心性分的自然展現即是道德，並在與世界互動的過程中，透過修養能與物相互因循而適性逍遙；各自誠實展現自身真實性分的存在與生機，每個行動皆是道德實踐。惟人常因心的意識與認知功能，追求外物而性分過度展現，導致真實無法展現而傷生；是以存誠修養保持靈活無限定的心，不斷練習真誠地展現真實、同時也是實踐道德，人之真實自然即道德。 玄學通常聚焦於有無的真實與自然，而為存有上的問題。不過真實自然同時也是玄學家的理想，由此與價值產生連結；並依學理中的玄思性格，需透過不斷地否定、不執著於善惡一偏，才能達成無限定的真實理想，此種遣之又遣的玄思與體證，唯有存誠之心才能必然實踐。真誠之心保證了道德的根源性與完成性，皆是自身本性真實自然展現；誠信為實踐的指引，真實為規範的標準，而為善意志與道德正確行為的實踐。存誠的人們不斷地反思調整，不斷真誠地探索萬物真實，讓萬物真實在每個行為中不會持續遭到遮蔽與禍咎，而唯變所適、趨吉避凶。以誠信因應萬物的道德實踐，讓道德價值不再是偶然的應迹成顯；上達聖王、下至百姓，人人皆能以真誠求真的道德規範為依歸，必然進行誠信道德修養，達至現實中成物成己的真實自然理想。; This paper takes the moral questions, which has received less attention in Weijin xuanxue, as the topic of study. It attempts to approach the possible moral aspects of xuanxue from Wang Bi and Guo Xiang’s commentaries on the three texts of Profundity, and to establish its own moral framework and possible norms. The author holds the idea that Wang Bi assimilated the Confucian moral connotation of sincerity in the Book of Changes, as a necessary practice for all things to turn towards their own true nature. The heart of sincerity enables people to remain flexible when facing the world's from and name. When people achieve the true nature, the moral value of human is present at the same time. On the other hand, Guo Xiang affirmed that the natural manifestation of one’s mind nature is morality from the perspective of the theory of natural division, and that in the process of interacting with the world, through self-cultivation, one is able to follow each other’s nature and be free and unfettered; each person honestly reveals the existence and vitality of his true nature, as every action is a moral practice. However, because of the consciousness and cognitive functions of mind, people often pursue external objects and over-express their nature, resulting in the inability to reveal their true nature and hurting their lives. Therefore, it is to maintain a flexible and unrestricted mind through the cultivation of sincerity, and to constantly practice showing the true nature sincerely, which is also to practice morality. The spontaneity of human true nature is morality. Xuanxue usually focuses on the question of ontology, including being (there is), nonbeing (there is not), truth, and nature. However, true nature is also the ideal of Xuanxue philosophers, and thus linked to values. In addition, according to the character of Xuanxue, the true ideal of unlimited true ideal can be achieved only through constant negation and non-attachment to good and evil. Only a sincere mind can automatically practice this contemplation and realization of eliminating and eliminating again. Sincerity guarantees the root and completion of morality, which is the true and natural expression of one's own nature. Sincerity is the guide for practice, truth is the standard for normative, and it is the practice of good will and morally correct behavior. People who retain sincerity constantly reflect and adjust, and explore the truth of all things sincerely, so that the truth of all things will not continue to be obscured and blamed in every act, and therefore can change according to the appropriate, pursue good fortune, and avoid disaster. The moral practice of responding to all things with honesty makes moral values no longer appear by chance. From the saints and kings down to the common people, everyone can take the moral standard of sincerity and truth as their basis. People must carry out the moral cultivation of sincerity to achieve the true natural ideal of self-cultivation and love-and-concern-the-others in reality.

2022-01-01T00:00:00Z