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http://140.128.103.80:8080/handle/310901/1681
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| Title: | 陽明心學之美學研究 |
| Other Titles: | The Aesthetics Study of Wang Yangming’s Neo-Confucian School of Mind |
| Authors: | 李元璋
Lee, Yuan- Chang |
| Contributors: | 蔡仁厚
東海大學哲學系 |
| Keywords: | 王陽明 心學 美學
Wang Yangming, Aesthetics, Neo-Confucian School of Mind |
| Date: | 2009 |
| Issue Date: | 2011-03-07T07:28:28Z (UTC)
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| Abstract: | 陽明心學之美學研究 摘要明代大儒王陽明其心學脈絡，一方面雖出於朱熹而後歸於陸象山之心學本體，並使中國儒家心學傳統更趨豐美精緻，，另一方面則繼往開來，是為中國美學之集大成者，其出於心學本體論之「心即理」、「心外無物」等觀點，對明代之後之中國美學，如「性靈說」等產生深遠的影響。文本第一章失落的美學年代，論述當代美學的前理解暨本論文的研究宗旨與方法。第二章，論述王陽明之前的中國美學規模及「智的直覺」。第三章，論述王陽明之美學本體論，包括心學進路、從「樂是心之本體」談良知的「有向」與「無向」判斷、良知/樂的無向即審美判斷等。第四章， 梳理陽明審美工夫論，「致良知」、「知行合一」並探討「覺」與「體」（漸與頓）的審美工夫。 第五章在梳理陽明美學境界論，包括人生修養、狂者胸次、聖人境界，並得出王陽明之心學美學乃至樂的無向原則。 第六章，探討天泉證道後之美學分流，並論及「四有」是為漸的工夫，「四無」則為頓的工夫，即「妙悟」，也就是直的智覺。 第七章，析論「康德的美學鴻溝」於真美善之分別說中，並無法跨越。然於牟先生貫會中西哲學之後，梳理王陽明之良知體驗美學而得出心學本體中「一心之朗現、一心之申展、一心之遍潤」，即是真善美之合一，也是妙通天地之具，人涵養性情之正，才能妙通萬物，契會天地。美學、王陽明、心即理、心學美學、知行合一、真善美合一說、真善美分別說、康德美學鴻溝、牟宗三
The Aesthetics Study of Wang Yangming's Neo-Confucian School of MindAbstractThe axis of the great Confucianism follower in Ming dynasty, Wang Yangming, whose theory on one hand is based on that of Zhu Xi and concludes himself with the Neo-Confucian school of Lu Xiangshan and enriches the content of the tradition of Chinese Confucianism, on the other hand opens another window for the tradition and is considered as the one who summarized the aesthetics of Chinese. His ideas of "Mind is the World" and "Nothing's Beyond Mind" which are out of the school of Neo-Confucian school has influenced greatly onto the aesthetics of Chinese after Ming dynasty such as the "Mind-Spirit" theory.In the first chapter of the research, The Lost Years of the Aesthetics, illustrates the pre-theory of modern aesthetics along with the research target and method of the paper.The second chapter explains the scale of Chinese aesthetics before Wang Yangming and the "Instinct of Intelligence."Chapter three talks about the aesthetics' ontology of Wang Yangming which includes the process of entering the school of Neo-Confucian's mind, the judgment of "directional" and "non-directional" from the aspect of "joy as the ontology of mind" and the non-directions of one's sense/joy as the judgment of aesthetics.Chapter four reviews Wang Yangming's theory of effort on beauty judgment, "To One's Better Sense" and "The Combination of Sense and Act" along with the investigation of "sense" and "ontology" (the gradualness and pause) on the method of beauty judgment. The fifth chapter digests Wang Yangming's aesthetic theory of state which includes the discipline of one's life, the mind of a madman, the state of a saint and concludes the non-directional principle on to the ultimate joy in Wang Yangming's aesthetic theory of mind.The sixth chapter investigate the divided streams of the aesthetics after the discourse given in Tien-Quan and summarized the theory itself with the "four exists" are the methods of gradualness and the "four vacancies" belong to the method of pause, which are the "brilliant realizing" and the wisdom sense of straightness.Chapter seven deals with Kant's aesthetic gap and analyzes it within the divided theory of truth, kindness and beauty with the conclusion that the gap cannot be overcome. However, after Mr. Moe's running through the philosophy of both Western and Eastern, he concludes that the fusion of the truth, the kindness and the beauty by means of neatening up the better sense experiencing aesthetics of Wang Yangming and suggests the realization, the extension and the pervasion of one heart in the ontological mind which is also the completion of brilliant acknowledgement of the heaven and the earth, the decency of one's behavior and character of all beings all over the world.Keywords :Aesthetics, Wang Yangming, Mind is the World, The Better Sense Experiencing Aesthetics, The Combination of Sense and Act, Chinese Concept of Beauty |
| Appears in Collections: | [哲學系所] 碩博士論文
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