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摘要


墨子視戰國為一亂象,因而主張兼愛、非攻、尚同等諸說。然而墨子忽略了兼愛是一道德思想,而尚同則屬政治社會制度。要求政治中的道德可,同時也是必需。但期待兼愛借由法治來實現則勢與其兼愛思想違背。因道德與法治本屬兩個層次。墨子忽略了這個問題,將使其尚同思想於實踐上有了局限。

關鍵字

兼愛 非攻 尚同 天志 尚賢

並列摘要


Mo Zi regarded the Warring States as troubled times, therefore he stood for the thoughts such as philanthropy, antiwar, selfsame values and so on. However, Mo Zi ignored that the philanthropy is a moral code, but selfsame values belong to the political system. It would be possible and necessary to ask for morality in political affairs. But if expecting the philanthropy can be carried out by the law, it will interfere with the thought of the philanthropy itself. Because Mo Zi neglected the question that the morality and the law belong to two different levels, it would have limitations to put the ideology of selfsame values into practice.

被引用紀錄


李玉竹(2009)。<<墨子>>書中平等思想之研究〔碩士論文,國立臺灣師範大學〕。華藝線上圖書館。https://www.airitilibrary.com/Article/Detail?DocID=U0021-1610201315155767

延伸閱讀


  • 白崢勇(2011)。論《墨子》思想中的道教根源興大人文學報(47),153-184。https://doi.org/10.30092/JHCLANCHU.201109.0006
  • 洪靜芳(1990)。墨子的為義精神東海中文學報(9),177-181。https://doi.org/10.29726/TJCL.199007.0010
  • 李庭緯(2021)。論墨子的政治思想復興崗學報(118),93-118。https://www.airitilibrary.com/Article/Detail?DocID=04298063-202106-202106290016-202106290016-93-118
  • 李紹崑(1962)。墨子的社會思想現代學人(5),101-122。https://doi.org/10.7066/CTQ.196205.0101
  • 黃世瑞(1996)。墨子思想探源鵝湖月刊(253),25-32。https://doi.org/10.29652/LM.199607.0004

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