論羅近溪「體現哲學」之內涵與特色

NHUIR > The Journals of Nanhua University > Literature in a new key > Item 987654321/9834

Please use this identifier to cite or link to this item: http://nhuir.nhu.edu.tw/handle/987654321/9834

Title:	論羅近溪「體現哲學」之內涵與特色
Other Titles:	The significance and characteristics of Luo Jinhsi's Thoughts on Ti-hsian
Authors:	高瑋謙 Kao Wei-chien
Contributors:	南華大學哲學系 Department of Philosophy ,
Keywords:	羅近溪;體現哲學;即用顯體;即體見用 Luo Jinhsi;Ti-hsian philosophy;phenomenal expressions manifested in ontological Tao;the corporeal is the only abode of the spirit
Date:	2009-12-01
Issue Date:	2011-12-02 15:12:58 (UTC+8)
Publisher:	南華大學文學系
Abstract:	羅近溪「體現哲學」之內涵，其中所謂「體現」之義，可以分從兩個方面去抉發：一是「即身是道，一體而現」之義，如近溪云：「抬頭舉目，渾全只是知體著見；啟口容聲，纖悉盡是知體發揮」；二是「本心道體，即身而現」之義，如近溪云：「此性惟不能知，若果知時，骨肉皮毛，渾身透亮，河山草樹，大地回春。」。前者之「體」，是指「身體」或「形體」而言；後者之「體」，是指「心體」或「道體」而言。故所謂「體現」云者，可以是「即用顯體」，也可以是「即體見用」，總歸於「一體呈現」是也。依此，所謂心體或道體，與身體或形體，不再只是抽象概念分解下的兩個異層異質的東西，而是在具體的生命實踐中交融為一的真實，故不僅「道即器」而且「器即道」，不僅「全神是氣」而且「全氣是神」。總之，生命實踐完全回歸當下之順適平常、自然活潑，無有沾滯留戀、矜持拘謹，由此可見羅近溪哲學思想之特色矣。 The conception of ti–hsian in Luo Jinhsi’s thoughts can be understood from two angles. The first one is implied in the following sentences: “The Tao is presented in the body (ti), and the whole body is the manifestation of the Tao,” and “Even in the mere gestures of head-raising or eye-lifting, the Knowing Substance already manifests itself; even in some detailed speeches and facial expressions of mouth-opening, the Knowing substance already presents itself.” The second sense is conveyed in the following two sentences: “The ontological original mind substance (ti) as the Tao manifests itself in the body,” and “If this Nature does not awaken and knows itself, then just forget about it. But if it awakens and knows itself, then the bones and flesh, the skin and hair—that is, the entire body—will radiate, and the rivers and mountains, the trees and grasses—that is, the whole earth—will come back to life [and return] to spring.” In the first two sentences, ti denotes body or corporeality; in the latter, ti appears instead to mean “mind” or “Tao” as an ontological substance. Therefore, ti-hsian in the context of Luo’s thought could connote either meaning. Both demonstrate the affinity of the transcendental mind and the immanent corporeal appearance. The two meanings are inseparable at both an ontological and physical level. It is not only the case that the Tao is inseparable from material beings, but rather that material beings are inseparable from the Tao. Similarly, it is not only the case that the spirit is embodied in the corporeal, but rather that the corporeal is the only abode of the spirit. Thus, so-called transcendental ideals may be practically actualized.
Relation:	文學新鑰 10期
Appears in Collections:	[The Journals of Nanhua University ] Literature in a new key [Department of Literature]

Files in This Item:

File	Description	Size	Format
4023001003.pdf		1506Kb	Adobe PDF	486	View/Open
index.html		0Kb	HTML	409	View/Open

Loading...