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存在的勇氣-李贄學思予現代精神的啟發

The Courage to Be: Li Zhi's Philosophy and its Inspiration to Modern Spirits

摘要


保羅.田立克(Paul Jahannes Tillich, 1886-1965)《存在的勇氣》一書,曾論及蘇格拉底之死昭示了一種勇氣,這種勇氣能對生命加以肯定,因為它能對死亡加以肯定。這種勇氣改變了過去的英勇式的勇氣,代之以普遍的理性,帶給整個西方古代「哲學的安慰」,去超脫生死與命運。筆者由他對蘇格拉底的描述有所啟發,希望藉由田氏對「存在的勇氣」的分析與意見,對照著評析李贄的學說。李贄(1527-1602)三教合一的思想,可理解為儒學用來安頓人倫世間,他雖對道學家多所批評,只是批評其「假」,實是為了捍衛「真道學」;而道家的自然無為被他挪移為對天性本真的肯定,「自然之性」、「真心」是他為學的起點,據此而能強烈固守自我個體性,成就「作為自我而存在的勇氣」;至於釋家則提供了超越的彼岸,成為李贄安頓死亡、悔罪等焦慮的方向。本文以為李贄個人的生命歷程,正好實現了田立克所描繪的西方精神焦慮的超越。

並列摘要


In The Courage to Be, Paul Jahannes Tillich has discussed the death of Socrates, that shows the courage to give recognition to life because this courage also gives recognition to death itself. That kind of courage is different from the definition of braveness in the past; moreover, it is a bit rationalistic, which comforts all the people in the classic Western Philosophy by taking fate and life-and-death easy. On the idea about the death of Socrates in The Courage to Be, Tillich's understanding of the existential subject inspires me to compare it with Li Zhi's philosophy ( 1527-1602). Li Zhi's philosophy of the convergence of the three religions can be perceived as follows. Confucianism was used to settle the human relationship on earth. Although he expressed much criticism against Taoism, his criticism directed only against its "falseness." His real purpose was to defend "true Taoism"; and he appropriated the Taoist idea of doing nothing to signify a confirmation of the truthfulness of human nature. "Natural human traits," and "true heart" are the starting point of his pursuit of scholarship, from which to keep self-individuality intact, thereby achieving "the courage to be oneself." For the mortal life, Buddhism offers him the way to transcend death peacefully. In one sense, Li Zhi's thought goes beyond the anxiety of Western philosophy. This essay contends that Li 'Zhi's life history duly puts into practice what Tillich has described as the transcendence of the spiritual angst of the West.

參考文獻


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