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The reciprocal relation of state, cultivation, and phenomenon form Zhai Chang’s "Qiong Shen Zhi Hua"
No full text碩士本論文安排次序如下：
第一章 基本問題的導出
1. 說明張載思想之成形，以及其內容架構之主體
2. 從詮釋到方法的確立
3. 並由「體用一如」的中國思想之價值作為基本立場，將如何完善其天人系統的可能納入討論之中
第二章 修養論之保證與境界之實存
1.義界的可能性：
透過分別論述張載形上之各類概念，並通過前人之詮釋與分判，釐清《正蒙》所據的超越根源，並清楚的解析每個語義所涵的可能內容，以及此語在《正蒙》裡所代表的意義，整體來說，即是《正蒙》形上思想之考察。
2.形上根源的確立：
從太虛到氣的完整討論，並逼顯出張載如何在太和之道當中，包容此虛與氣的過程。
第三章 境界與現象的統一
1.此章為針對「窮神知化」一語的內在根據作探討
2.論述方式：採取從框架式的擬定到內在內容所應完備之條件做敘述。
3.明白的提出張載所以為人之境界應當在何狀態下，才可達到「窮神知化」之內在條件。
第四章 修養化性之工夫：會心達知
從自誠明的天道與性一體的立場，到自明誠之修養過程，證成「誠」所通貫於人當中，當屬從「德盛仁熟」而「窮神知化」之天人關係為一事。
第五章 結論
1.即有限而無限
2.從「德盛仁熟」到「窮神知化」重構之困頓與理想Zhai Chang(張載) is a famous scholar in philosophy of Song Dynasty. His main achievement is to reorganize the Chinese philosophy; also, he adds some of his viewpoints which are much alike the Western philosophy. This research chooses the phrase「Qiong Shen Zhi Hua」which is adopted from Zhai Chang’s writing works to investigate his thinking structure.
The research are discussed in the following five chapters:
Chapter 1: The derivation of the basic questions
This chapter illustrates the formation of the thoughts of Zhai Chang, and the main structure of its contents.
Chapter 2: The possibility of completing morality
1.The possibility of “Definition.”
2.The establishment of “metaphysics.”
Chapter 3: Whether outer conditions inspire inner morality and behavior in performance or not
1.This chapter aims to discuss the inner bases of the phrase「Qiong Shen Zhi Hua」
2.To elaborate clearly the inner conditions of the phrase「Qiong Shen Zhi Hua」.
Chapter 4: The process to achieve oneself (or Ego)
After finishing discussing metaphysics, based on its conditions, this chapter describes the thinking system of Zhai Chang.
Chapter 5: Conclusion
This chapter is to discuss the findings and the limitation in this research.目 錄
第一章 緒論 基本問題的導引……………………………………四
第一節 問題意識之提出…………………………………………四
第二節 方法擬定與理解之可能限度……………………………七
第三節 章節內容綱要……………………………………………十
第二章 修養論之保證與境界之實存：氣化流行的天道觀…… 十三
第一節 太虛─究竟真實………………………………………十三
一、「太虛」概念之釐清…………………………………………十三
(一)境界義………………………………………………………… 十六
(二)周遍義………………………………………………………… 十七
(三)互滲義………………………………………………………… 十九
第二節 氣………………………………………………………二三
一、橫渠氣論之詮釋殊……………………………………………二四
(一)形而下的唯氣論……………………………………………… 二五
(二)太虛神體之本體論…………………………………………… 二七
(三)存在與流行…………………………………………………… 三五
(四)最高實有之兩義─太虛與氣………………………………… 三七
二、「氣之性本虛而神」─氣性義………………………………四十
第三節 保合太和之道………………………………………… 四八
第四節 與異學之批判………………………………………… 五六
第三章 境界與現象的統一：「窮神知化」………………… 六二
第一節 聖、人之際…………………………………………… 六四
一、真際妄見：現象界與道德界之統一……………………… 六四
二、《易‧繫辭傳》言「窮神知化」…………………………六七
三、橫渠所言「窮神知化」…………………………………… 六九
第二節 誠明所知與天德良知………………………………… 七四
一、「誠」─現象中之所以然與天德之普遍常在………………七六
二、心所知化之狀…………………………………………………八二
第三節 天授與人受之究竟根源……………………………… 八五
一 、性說的展開………………………………………………… 八七
二 、現象中境界發顯的可能─性命系統的確立……………… 九一
第四章 修養化性之工夫：會心達知……………………………九四
第一節 心知：清與存……………………………………………九五
一 、誠與道：太和之本體義與人之為主體的關係界定……… 九八
二 、仁心遍潤的實成意義…………………………………… 一○二
第二節 會心達知而窮神知化…………………………………一○六
一 、成性的統一：德性、見聞與天地、氣質諧和之可能……一○七
第五章 結論…………………………………………………… 一一二
第一節 即有限而無限…………………………………………一一三
第二節 從「德盛仁熟」到「窮神知化」重構之困頓與理想………………………一一五
主要參考書目…………………………………………………… 一一七學號: 695010230, 學年度: 9
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