博士 / 東海大學 / 中國文學系 / 101 / This dissertation mainly deals with Wang Quan Shan's perspective of "Shi Zhong". Although "Shi Zhong" has appeared in " Zhouyi", "The Doctrine of the Mean" and " Zheng Meng", but Quan Shan put great emphasis on "from Qi to personality" and "from objectivity to Dao". He also emphasized that morality must be practiced in objective reality. That means he truly understood the meaning of "Shi Zhong". Through studying Quan Shan's "Shi Zhong", we not only can explain the unique substance of Quan Shan's meaning and reason but also deeply understand the perspective of " Shi Zhong " in Confucianism.
My dissertation could be divided into five phases. First, I had to point out Quan Shan's degree of concern of "Shi Zhong" in the first place in order to deal with Quan Shan's perspective of "Shi Zhong". I compared among " Chang tzu cheng meng chu", " Zheng meng hui gao" of Liu Ji and "Zhu jie Zheng meng" of Lee Guang Di to reveal Quan Shan truly and actively paid attention to "Shi Zhong" when he annotated " Zheng meng". Secondly, I continued to reveal juxtaposing thoughts of "Shi Zhong" and present its totality, reality, meaning and value through discussing a harmony of constancy and change, totality leading human practice , from theory to life, and interdependence of restriction and creation. Thirdly, I tried to differentiate pseudo "Shi Zhong" criticized by Quan Shan. Because laymen, Buddhism, Lu-Wang School or Zhuangzi did not juxtapose morality and objectivity, they were not real "Shi Zhong" even they discussed "Shi Zhong". Fourthly, I discussed differences between "Shi Zhong", "the doctrine of the mean" and " Zhong He". Although they all originated from "Zhong Dao" and had overlapping parts, they also had differences because of their different concern. "Shi Zhong" was prone to be the most objective and real one. "Shi Zhong" not only can assume "difficult position" positively but also unfold human history. This situation was closest to Quan Shan's recognition of the difference between humans and animals. Fifthly, I analyzed complexities and practical difficulties of "Shi Zhong" of "Ji" through the problem of being hermit or official. I also examined and reflected some statements of being hermit or official that Quan Shan had criticized.
To sum up these five phases, except the basic research of Quan Shan's perspective of "Shi Zhong" in the first phase, final four stages attempted to demonstrate that "Shi Zhong" was moral theories of regaining objectivity and reality from different perspectives. This was not only the destination of Quan Shan's meaning and reason but also substantive contributions to Confucianism, i.e. a complement to deficiencies in Neo-Confucianism. In conclusion, Quan Shan's perspective of "Shi Zhong" was a way of revealing differences between humans and animals. Humans must face their fate according to their condition in a adequate way and accomplish moral practices in objective reality. Morality and objectivity are both necessary and should be juxtaposed.
| Identifer | oai:union.ndltd.org:TW/101THU00045016 |
| Date | January 2013 |
| Creators | SHIH YING-YO, 施盈佑 |
| Contributors | , 徐聖心, 張端穗 |
| Source Sets | National Digital Library of Theses and Dissertations in Taiwan |
| Language | zh-TW |
| Detected Language | English |
| Type | 學位論文 ; thesis |
| Format | 243 |
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