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An Understanding of Original Sin-- Through the Interpretations of Tennant, Rahner, and Ricoeur
No full text原罪問題一直在西方的宗教哲學中佔有重要地位。歷代哲學家與神學家的討論幾乎已經窮盡了它在各方面的可能涵義。然而這個問題卻不曾得到徹底的解決，因為它在本質上是一種「奧秘」，一種與人自身的存在息息相關的奧秘。在某一意義上說，人若想充分理解自己，就必須對原罪問題進行深度的思考。本文將評析泰能特(F. R. Tennant, 1866-1957)、拉內(Karl Rahner, 1904-84)，與李格(Paul Ricoeur, 1913-)三人對於「原罪」的詮釋，試圖了解這個概念的三種主要探索途徑，亦即「自然神論的演化說」、「有神論的境遇說」、與「辯證論的象徵說」，進而提出一種對於人性本質問題（或者，更好說是奧秘）之可能的理解。本文之寫成，應感謝耶魯大學宗教系傅萊教授(Professor Hans Frei)在「神學的詮釋學」一課中之啟發與討論，以及同窗好友歐瑞根(Cyril O'Regan)的切磋與批評。現在自己重讀本文，覺得有些地方值得進一步深入辨析；這個想法或許留待他日以中文重寫這個題材時再來實行吧。The problem of Original Sin, in itself, is no longer a dominant concern in the fields of both theology and philosophy. Scholars to this point in history have almost exhausted the possible interpretations of Original Sin. However, as an existential concept, or better an existential mystery, Original Sin lures those who are concerned with authentic being to contemplate it, reflect upon it, and then form a deeper understanding of themselves. This kind of deeper understanding, thought it might be different from individual to individual, is possible because the concept of Original Sin necessarily entails some other crucial concepts such as human freedom and the Image of God. Sin presupposes responsibility, which in turn requires human freedom as its premise. If man is not free, he cannot be responsible for what he has done. But, to be responsible one must be conscious of the distinction between good and evil. What, then, was the distinction between good and evil at the beginning of time? And what was man's consciousness in this pre-sinful period? Could we say that this consciousness of man is more original than Original Sin? Had this consciousness of man any relation to the Image of God which is supposed to be more original than Original Sin? This series of questions is, indeed, the peculiar product of the Christian tradition, but it can also man's own finitude is at the same time to consent to the Infinite. Failing to fulfill this obligation is to have an undue self-regard, or to have disproportion with himself. This deviation, occurring once and then time again, obscures the consciousness to the extent that the orientation become no longer clear. Departing from the Sacred or Being, the finite man "goes astray." Jesus' claiming, "I am the way, the truth, and the life," is thus the proclamation of the new creation. The reconciliation consists in the clarification of the Image of God through Jesus Christ's redemption
The Religious Dimension of Neo-Confucianism
No full text宋明新儒家為對抗佛老思想，維護儒家正統地位，乃回溯論語、孟子、大學、中庸、易傳，配合時代需要，建構新的體系。
這種體系志在充分說明人的本質，包括人與天地萬物之關係，人類自我提昇之可能與途徑。因此，自然觸及人與超越界之間的分際問題。本文因此入手，分別探討：
(一)超越界對於新儒家學者有何意義？
(二)超越界或「理」，與人有何關係？
(三)一個人為何應該，又如何可能成為聖人？
在此一探討過程中，可以明白新儒家諸子各自的理論，有何特色，有何內在困難，又有何終極關懷。Neo-Confucianism, generally speaking, occupies a long period and represents the third culmination in Chinese intellectual history. The term "Neo-Confucianism" indicates more a trend of thought which revives the doctrine of early Confucians than a unified theory which bears the marks of the same school. This trend of thought can be dated from Han Y? (781-824 A. D.) to Tseng Kuo-fan (1811-1872 A. D.) and is regarded as another high point in Chinese philosophy following the pre-Ch'in's "One Hundred Schools" and Sui's and Tang's Mahayana Buddhism. It is specifically from the protracted influence of the latter than Neo-Confucianism declares an independence and strives for a renaissance of Confucianism. Certainly it is one thing to ask to what extent Neo-Confucians get rid of the impact of Buddhism and quite another to inquire to what extent they retain the real doctrine of early Confucianism. These two questions, however different in their perspectives, can be understood in a combined way. That is to say, the texts on which Neo-Confucians base their doctrines still lie within the confines of early Confucianism, the Doctrine of the Mean, and the a more plausible way than ever before.
To conclude the whole discussion, we find that Neo-Confucians, however different their approaches are, all direct towards the same goals: to justify the perfectibility of man, to validate the obligation for man to be a sage, and to show the way to the sagehood. Their descriptions of the final state of a sage are all similar to a great extent. Nevertheless, the religious dimension of Neo-Confucianism in general can be found not only in their similar views on sagehood but also, in a more striking way, in their different approaches to sagehood as we have discussed above
Explicating Confucius' Education Program
No full text孔子思想的每一方面，都不乏歷代學者反覆討論。有些概念，如「人性」與「天」，始終沒有定論，這不僅是受限於材料太少，也與研究者個人的生命取向有關。所謂「仁者見之謂之仁，智者見之謂之智」，大概即是此意。另外一些概念，如「教育」與「政治」，就比較容易得到共識，因為原典俱在，所論可以徵諸史實，所述可以在現實經驗中對照比觀，雖不中亦不遠矣。以「教育」為例，孔子的「有教無類」、「因材施教」、「啟發式教法」、「學不厭教不倦」、「成德之教」等特色，可謂盡人皆知，不必多作贅述。但是，對於孔子為何表現這些特色，亦即，孔子心中的教育綱領與教育目的是什麼，則仍大有探討的空間。
本文將以《論語》為主，試圖解析與重構孔子心中的教育藍圖。首先，要確定一個完整的架構，就是：「自我期許、與人為善、因應之智、安頓之仁」。然後，依序以孔子的實際教學內容作為印證，參考孔門弟子的言行表現，藉此展示孔子的教育哲學，以及其中所預設的人性觀點。孔子的思想是一個整體，並且「一以貫之」，因此不論從任何角度或側面去深入探討，最後總會歸結於共同的核心。本文之作，意在於此。Confucius, being regarded as the greatest teacher in Chinese history, is well-known for his teaching method, such as "to teach according to student's talent", "to teach without classification," etc. What really matters, however, is the substance of his teaching, and this inevitably leads one to consider his philosophy.
The present article, by connecting Confucius' philosophy and his teaching method, intends to describe the stages and qualifications in Confucius educational scheme. Four steps can thus be discerned, they are: 1)to establish a positive self-esteem and life goal; 2)to cooperate with others in following the path of goodness; 3)to properly and wisely deal with all kinds of situation; and 4)to rest with oneself in a peaceful and elegant way. Each step draws sufficient supports from the "Analects" and finds a correspondent place in the philosophical system Confucius
Confucius Theory of Cultivation: An Analysis Based on the Analects
No full text孔子論修養之言，在《論語》隨處可見，其中應有完整的系統，使讀者可以循序以進。本文之作，意在於此，方法是藉由分析「難」字與「必」字的使用脈絡，描摹修養次序與規畫，以形成清楚的理論架構。基於剖析「難」字的相關語句，我們得知修養次序須由「克己以自處」著手，進而「好學以處世」，再提升至「立人以成德」。然後，基於剖析「必」字的相關語句，修養的規畫展示為「建立生活規範」，進而「磨練處世智慧」，而最高目標是「界定人生理想」。三個次序與三步規畫不僅互相對應，而且互相發明。譬如，克己以自處的檢證，是生活規範的建立；好學以處世的延伸，則是造就了活潑的智慧；若要立人以成德，必須先對人生理想有所界定，否則如何持之以恆，又如何自強不息。儒家所謂三達德，亦可分別應用於此，其次序為「勇、知、仁」，由易而難，由低而高，以達成人生的意義。孔子的修養理論經過本文之重構，亦將增益其可行性，這也是本文的目的之一
On Confucius' Value System
No full textBased on the comprehensive reading of the Analects, the paesent article tries to reconstruct the value system of Confucius. A brief desciption of the value system runs as follows. The system has a structure of three stages, each of which includes two levels of value respectively. We have then (1) the ego-centred stage with the values of living and development in the sense of worldly success; (2) the human interactive stage with the values of social order (maintained by laws and ritials) and human feelings (that is, human affections and moral virtues); and (3) the idealized stage with the values of non-selfishness (or non-selfhood) and the supreme good (or the sagehood)
The First Chapter of Lao Zi: A Revisional Discussion
No full text《老子》首章的斷句問題，一直存在著爭議。本文依據帛書本《老子》，並參考王弼注本，斷其內文為「無名，有名」，「無欲，有欲」， 並且申論其義理之合宜性。目的是希望學術界研究《老子》者，今後能在ㄧ可靠的文本上進行深入研究。The reading of the first chapter of Lao Zi is still debatable. Based on Bo-shu Lao-Zi, the earliest edition of Lao Zi which recorded this first chapter, and Wang Bi’s edition of Lao Zi, the present article would maintain that the reading of “wu ming” (without a name) and “yo ming” (with a name), “wu yu” (without desire) and “yo yu” (with desire), is more justifiable than the reading of “wu” (non-being) and “yo” (being)
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