本文處理的問題是「先秦儒家哲學中的情感」，具體的內容涉及「情感與詩、歌、禮、樂」、「情感與家庭」、「情感與生死」和「情感與道德」四個主題。其中，重要的主題是「情感與生死」，最核心的主題是「情感與道德」。在對先秦儒家經典中的情感語詞及其所關聯的情感現象進行細緻分析的基礎上，筆者重點考察相關的情感現象如何關聯於先秦儒家對「情感」與「道」、「德」的理解和經驗，進而深入考察其中可能的關聯是什麼。基於研究所得的結論，筆者提出：「先秦儒家重『情』，認為『哀、樂』或『喜、怒、哀、悲』是人生而具有的基本情感，是人性本有的內涵，其終極來源是天」這一基本看法。就具體的情感現象來看，孔子在面對「顏回之死」這一事件發生的當時，其直接的情感反應是「哭之慟」。筆者的問題是：「顏回死時，孔子已知天命，既已知天命，為何還會因『顏回之死』而『哭之慟』？」基於圍繞此問題展開的分析和研究筆者發現：孔子是以「情感」的方式理解和經驗「我與天」、「我與道」、「我與己」、「己與人」這兩個維度、四個面向的關係和「他人之死」的情感現象，他對天實有的情感是「敬畏」、「畏懼」，對縱向維度的未聞之道實有的情感是「期盼」。 / 筆者認為，自孔子開始的以「情感」的方式理解、經驗「生命」、「生死」、「道」與「德」影響其後學、孟子、荀子和《禮記》的作者，筆者在各主題中結合文本分析孔子為何會有這樣的理解和經驗，及其如何影響後世的思想家。筆者提出，應當結合以《詩經》為代表的文學傳統和以《論語》為代表的哲學傳統來考察先秦儒家對情感的理解和經驗；孔子的「哭之慟」之情感現象反映出孔子的心靈在當時真實感受到的悲傷之情。在本文各章研究所得結論的基礎上，筆者發現：先秦儒家承認「情感與人」、「情感與生死」之間存在著固有的關聯。簡單總結：在先秦儒家的理解和信念中，「人是有情的活物。」孔子生命中所有的對「天命」的畏懼及其對能「聞道」的期盼之情正是人之「有情」的真實體現。 / This thesis focuses on the question of "Emotions in Pre-Qin Confucian Philosophy", which mainly relates to four topics including "Emotion and Poem, Song, Rites, Music", "Emotion and Family", "Emotion and Life, Death", "Emotion and Dao, De". The important topic is "Emotion and Life, Death", the most core topic is "Emotion and Dao, De". I will discuss them based on this internal relationship among the four topics. Have made in-depth research into classical texts in Pre-Qin Confucian Philosophy, my point in this essay is that "The Pre-Qin Confucians were highly valued the role of Emotions, they took ‘grief and joy’ or ‘happiness, anger, sadness, grief’ as basic type of Emotions, which originate from Heaven, as well as is inborn content of human nature." When Confucian faced "the death of Yan Hui", his direct emotional reaction was "bitterly cried out". This emotional phenomenon poses a question to me: If Confucian have already known what "Heaven" wanted him to do, why he still cried so bitterly for "the death of Yan Hui"? I find that Confucian understood and experienced "Heaven and I", "Dao and I", "Myself and I", "You and I" which exhibited two dimensions and four aspects formations, as well as the phenomenon of "the Death of the Other" in emotional way. Confucian’s true feeling toward "Heaven" is "awe" or "fear", and his actual feeling to "the Unknown Dao" is "Hope". / My view is that Confucian opened a tradition focuses on understanding and experiencing "Life", "Life and Death" , "Dao" and "De" by the way of emotions connected to emotional phenomena which influenced his disciples, Mencius, Hsun Tzu, etc. It is needed to study "emotional phenomena" in the literature tradition which The Book of Songs started and philosophy tradition which originated from Analects. In the end, I come to the conclusion how Confucian’s viewed "Emotion and Life and Death": "People are inborn with Emotions." And Confucian’s emotional feeling toward "Tian Ming" was fear, his life had a specific hope to hear from "Dao". / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 劉妮. / Thesis submitted: October 2013. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 254-263). / Abstracts also in English. / Liu Ni.
| Identifer | oai:union.ndltd.org:cuhk.edu.hk/oai:cuhk-dr:cuhk_1202860 |
| Date | January 2014 |
| Contributors | 劉妮 (author.), 鄭宗義 (thesis advisor.), Chinese University of Hong Kong Graduate School. Division of Philosophy. (degree granting institution.), Liu, Ni (author.), Zheng, Zongyi (thesis advisor.) |
| Source Sets | The Chinese University of Hong Kong |
| Language | Chinese, English |
| Detected Language | English |
| Type | Text, bibliography, text |
| Format | electronic resource], electronic resource, remote, 1 online resource (v, 263 leaves), computer, online resource |
| Coverage | China, China, To 221 B.C |
| Rights | Use of this resource is governed by the terms and conditions of the Creative Commons “Attribution-NonCommercial-NoDerivatives 4.0 International” License (http://creativecommons.org/licenses/by-nc-nd/4.0/) |
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