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On Concept of "Shue" (Emptiness) in Lieh-Tzu
No full textThis paper divided into four parts: (i)preface; (ii)the conception of "shue" in Lieh-Tzu; (iii)The conception in Toaistic school in the Pre-Chin; (iv) conclusion. The author deals with this concept based upon the recent studies-the book of Lieh-Tzu is not an apocrypha. Lieh-Tzu conceived that the saint is the highest stage of human life. The issue is how do one achieve it. His answer is "shue." It has two denotations-"kung-fu" (drill) and the mental stage. "Shue" is not only in the realm of language and conceptual, but also in that of practice. The method of practice is by intellectual reflection and meditation from the concentration of consciousness to that of spirit. Finally, it can unify his spirit with nothing. Nothing is "tao" from the Taoistic point of view. Lieh-Tzu followed the method of the ancient Taoism in practice. But author contends that the method is derived from Lao-Tzu's "shue" of imitating "heaven" which is different from Kuan-Yin-Tzu's in-terpretation of it, that is, "chin" (stillness) of imitating "earth." From historical viewpoint, Lieh-Tzu dealed with the notion of "shue" in order to provide an answer to the meaninglessness of life of the people and disturbance of the society in the warring states period. The author believes that it is the right prescription for it
Internal and Crossover Interpretations as Two Fundamental Hermeneutic Prototypes of Interpreting Classic Chinese Writings: Taking the Book of Change (I Ching) as an Example
No full text中國經典詮釋傳統有沒有自己的特點？經筆者研究之後，感覺到傳統經學的實踐中確實有直釋與旁通二個基型，可惜沒有受到學者充分的注意。故本論文為了具體討論起見，特別以《易經》的詮釋為例，依以下各節：一、前言，二、對「中國經典詮釋基型」的界定，三、《易》籍著作的詮釋體式，四、直釋型詮釋的方法與問題，五、旁通型詮釋的方法與問題，六、結論，來論述。其中第四、五兩節又各立細目，詳細討論詮釋的方法與問題。中國經典的詮釋體式是依字－句－章－篇－卷逐次解釋而成立低層的訓詁、章句、注、箋、解、疏、說、傳，甚至更有不泥於文句，而依義理而成立高層的釋義、通釋、通義，乃至最高層的哲理詮釋。其詮釋可歸納成二個基型，即各經本身在歷代所表現的直釋詮釋與異經彼此互釋的旁通詮釋。在中國經典詮釋傳統中，此兩型詮釋之於經典正猶乾坤之於易，經典在詮釋中表現其生生不息的生命力。What characteristics the long-standing tradition of Chinese classics interpretation manifests? The author suggests that, though largely neglected, the interpretations of Chinese classics can be categorized into two prototypes. To bring these two prototypes into light, the author will analyze a variety of interpretations of The Book of Change (I Ching). In the first section, the author gives an overview of the issue. In section 2 and 3, the author defines the two prototypes at stake and investigates their relationships with various forms of interpretations of some selected texts in The Book of Change. The author then goes on to discuss the merits and costs of the two prototypes in section 4 and 5, before concluding in section 6. It will be argued that both internal interpretations—interpretations that seek internal coherence within a particular writing—and crossover interpretations—interpretations that seek overall coherence among several different but related writings—are flowers growing out of efforts to understand the philosophy of classic Chinese writings. They are fundamental to the everlasting life of the tradition of Chinese classics interpretation, just as as Qi?n and K?n are fundamental to the change of every entity
A Study on Man in Confuiu's Thought
No full textWhat is man? This is a perennial question in philosophy. The author has been interested in Confucius’ view concerning this question. The present paper is an attempt to explicate Confucius theory of man. It is divided into six sections: (1)human intellect (2)human nature (3)human mind (4)human person (5)historical personalities (6)human virtues. Confucius approach to the problem of man is philosophical, rather than scientific or religious. His basic view is that there is no fixed, unchanging essence of man, and that man’s essence is formed by his activities and deeds. In one word, man is what the does
Discussing the Yidao (易道) Thinking in the Tianrui (天瑞) Chapter of the Liezi
No full text本論文共分六節，一、前言，二、易道思想的含義，三、〈列子．天瑞〉與〈易緯．乾鑿度〉的關係，四、〈天瑞〉的易道思想，五、〈天瑞〉易道思想的特色，六、結論。本文乃續〈論列子之「虛」〉之作，在前言裡已表明列子非偽書，基本上認為〈列子〉乃出自先秦，至少〈天瑞〉便是如此，所以只要善加揀擇，還是可以作為研究列子易道思想的依據。根據本文的研究，以為易道思想本不限於〈周易〉才有，〈列子．天瑞〉也有，而且亦有它的特色。同時在論述〈天瑞〉篇時，也一並討論它與〈易緯．乾鑿度〉的關係。本文舉出新證與解說，認為〈列子．天瑞〉篇並不是抄〈易緯．乾鑿度〉，反而是〈乾鑿度〉的作者抄〈天瑞〉以廣〈易〉說，同時提出新見，以為〈列子〉的〈天瑞〉是〈天端〉的誤寫。針對易道思想，作者分析〈易傳〉、〈老子〉與〈列子〉的主張，發現其中的論點有同有異，今且置〈易傳〉在宋儒有不同的解說不論，如果把〈易傳〉當作是歸屬先秦儒家借筮明理之作，其主陰陽合德，剛柔並濟，但側重生生、健動、積習，此與〈老子〉不言筮、卦、爻，但假象言理之作不同，彼實有取於〈易〉損、復之義，強調歸根、復命、致虛守靜。作者可以肯定地說，〈列子．天瑞〉的易道思想顯然是踵〈老子〉之後，而又企圖超越〈老子〉。The paper is divided into six sections. 1. Introduction, 2. The contents of the yidao thinking, 3. The relationship between the tianrui chapter and qianwei-chenzaodu, 4. The thinking of the tianrui chapter, 5. The distinctiveness of the yidao thinking in the tianrui chapter, 6. Conclusion. This paper builds on the essay "Emptiness in the Liezi" by the same author. There the author already argued that Liezi was written in Pre-Qin times. Thus we can use the tianrui chapter to discuss the thinking of Liezi. In this paper it is argued that then yidao thinking does not only exist in the Zhouyi, but also in the tianrui chapter of the Liezi. As far as the relationship between the tianrui chapter and the qianwei-chenzaodu is concerned, the paper advances new arguments that support the view that the qianwei-chenzaodu copied from the tianrui, not the other way around. At the same time it argues that tianrui should be read as tianduan. When tracing the yidao thinking through the Yizhuan, the Laozi and the Liezi the author finds differences and similarities. In the Yizhuan Confucianists use the hexagrams of the Yijing to express the notion of the mutuality of yin/yang and gang/rou. Although the Laozi does not refer to the hexagrams, the notions of "returning to the roots" and "being empty and quiet", as expressed in the sun and the fu hexagram in the Yijing, are being adopted by the Laozi. Liezi builds on these notions in the Laozi and further develops them
Li Kang's Study of the I Ching--Its Congruence with the Hua Yen
No full text李綱曾為宋高宗的宰相，力主抗金，與媾和派不同，不獲重用。一生遭貶 多次，但心繫社稜民生，上疏論政，深為後世所重，是一位偉大的政治家。其 為學，涉及文、史、哲三學，著作不少。他是位以儒家為主，釋道為輔的三教 合一論者，這在宋代儒學意識抬頭的時代裡，是不見容於當時的道學界的，故 後世寡道其學。作者以為像這樣一位政學兼修的歷史人物，值得全面考究。就 其學思而論，《易》學實李綱自以為能「成一家言」的部份，故本文即以此為中心加以考察；雖然其主要著作《易傳內外篇》二十二卷已佚，但據其〈易》序諸篇及與友人論學書，論其一二。本文擬就以下五節：一、前言，二、兼綜圓融的思想特質，三、李綱《易》說的內容與特質，四、論《易》與《華嚴》合轍，五、李綱《易》說在易學發展史上的意義，加以論述，稍補吾人之所憾。As a prime minister under the rule of the Sung emperor Kao Tsung, Li Kang firmly advocated a policy of resistance against the Chin. This did not agree with the party advocating the policy of appeasement, and Li Kang was not held in high regard by the court. Despite being demoted several times, he continued to submit memorials to the court because of his concern for the society and the people. These memorials have left a deep impression on later generations who see Li Kang as a great politician. His scholarship covered the three areas of literature, history and philosophy, and his works are many. Taking Confucianism as central, he combined the three teachings of Confucianism, Taoism and Buddhism as one. This was unacceptable to the Neo -Confucians of that time. As a result, his scholarship has been rarely discussed. A historical figure such as Li Kang, who was both a politician and a scholar, deserves to be studied comprehensively. Li Kang himself believed that his studies of the I Ching could be "a school of thought", and the article will take this as the focus of investigation. Although the twenty – two chuan of the inner and outer chapters of his main work on the I Chuan have been lost, we may still gather something of his thinking from the prefaces that he wrote to these chapters and from letters to friends describing his work. This article has five sections: (1) Introduction, (2) The combinatory and harmonizing character of his thought, (3) The contents and the characteristics of his teachings on the I Ching, (4) The congruence of the I Ching and the Hua Yen, and (5) The significance of Li Kang's teachings on the historical development of studies on the I Ching. The author has regrettably noticed a gap in the studies on Li Kang and it is hoped that this article will help to fill that gap
The Philosophical Methods of Pre-Ch'in Confucianism and Taoism
No full textThe form of Confucius' thinking is such that it integrates the positive values of two opposing poles onto a higher level of harmonious value. In practice, he advocates the orderly and gradual process of maintaining the mean, after considering both sides of the matter. Based on moral consciousness, it is the middle way which begins with the small to the large, positively encompassing in order to achieve the highest goal. Lao-tzu's method is to emulate the way of heaven and furthermore, to return to the root of nature－Tao, expressed in paradoxes of affirming the negative to reveal the positive. It emphasizes the 'how' of 'not-doing-nothing', namely, achieving profound virtue by being 'non-virtuous', achieving great benevolence by being 'non-benevolent', achieving great righteousness by 'forsaking righteousness', achieving great propriety by 'despising propriety', and achieving great wisdom by 'forsaking wisdom'. In this regard, Lao-tzu's teaching can be utilized to remove the defects of the fossilized Chou culture. It can also be said to have facilitated the Confucianists' effort to realize their absolute values.
The outline of this paper is as follows:
1. PREFACE
2. THE PHILOSOPHICAL METHOD OF CONFUCIUS
(1) Value Distinctions and Integration
(2) The Goal and Process of Moral Practice
(3) The Principles and Steps of Political Government
(4) The Fundamental Form of Thinking
3. THE PHILOSOPHICAL METHOD OF LAO-TZU
(1)Value Distinctions: Classes and Relations
(2)Tao as Metaphysics
(3)Tao as Practicality
(4)Paradoxical Forms of Expression
4. REFLECTIONS ON THE PHILOSOPHICAL METHODS OF PRE-CH'IN CONFUCIANISM AND TAOIS
Contemplating the Intentions of the Late Confucius
No full text孔子晚年的心志如何，的確多費猜疑。作者發現其中最主要的關鍵在於如何對當今留下的史料作恰當的選取與解讀而已。本文以《論語》為基準，通過《易傳》與《春秋》來了解孔子晚年的思想。對《論語》裡自古以來號稱難解的作出新的了解，顯豁孔子晚年密契天道的意境，指出這正是孔子志存撥亂，推闡易道，作《春秋》運諸三世之苦心。後世實在不宜再忽視或過度懷疑《孟子．滕文公下》、《史記．孔子世家》及新近出土帛書《易傳．要篇》等史料具有呈顯孔子晚年思想實況的價值性。It certainly is difficult to grasp the intentions of the late Confucius. Everything hinges on the adequate choice and interpretation of the historical sources that have come down to us. This essay takes the analects as a basis to further explore Confucius' later thought as expressed in the Yizhuan and the Chunqiu. As the author's analysis of the difficult "late spring" passage in the analects shows, Confucius in his later life was primarily concerned about the way of heaven (tiandao). The dao in the Yizhuan and the theory of the three ages in the Chunqiu elaborate on this theme. It is time for us to realize the value of the historical material such as the Teng Wengong chapter in the Mencius, the Kongzi shijia chapter in the Shiji and the recently unearthed Yao chapter of the Yizhuan to get a clearer understanding of the late Confucius
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