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马一浮思想研究

ISBN:978-7-5161-0930-4

出版日期:2012-08

页数:212

字数:218.0千字

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The purpose of this article is the history background, its specifical thinking and last development direction which Ma Yi-fu used for recreating the Life truth in Confucian by “Liu Yi governing all the learning”. the main body of this thesis consisted with five chapters:

The first chapter discuss the history background which which Ma Yi-fu used for recreating the Life truth in Confucian by “Liu Yi governing all the learning”. the author of this thesis think that the conflict between Chinese culture and Western culture is the history backgroud of Chinese thought and culture in moderm times. In this connection, the traditional culture represented by Confucian couldn't cope with the winds of change of the times, so they need rethink the history culture, revive and reconstract Confucian, this is the history mission for New-confucianist. The controversion between the science and the metaphysics reveal the contradiction between the knowledge and moral, how unite the knowledge and moral become a task of times. Ma Yi-fu thought that the essential difference between the Chinese culture and Western Culture is whether know the Life or not. Western culture insist the objective principle, it didn't know the Life of the union of God and Man, they excluded the moral value in knowledge and trap in the evil. As the moral ethics, the tradition Confucian elucidated the thoughts of Life which could remedy the limitation of Science. Consequently, Ma Yi-fu reback to the Liu Yi of original confucian, and try to recreat confucian thoughts on Life, and realize the union between the moral ethics and the knowledge.

The second chapters discuss the specifiable thinking which Ma Yi-fu used for recreating the Life truth in Confucian by “Liu Yi governing all the learning”. seen from the development of Chinese culture, only taking up the train of thoughts of Confucian in Song and Ming Dynasty in modern time, which will result in the old road that is thinking much of moral ethics and looking down on the knowledge, consequently, which wouldn't unite the knowledge and the moral ethics. Confronted with this trouble, Ma Yi-fu put forward a method which is using the thoughts of Liu Yi for recreating and exerting the thoughts of Life of confucian in Song and Ming Dynasty. In that times, all the learning include three facets, which are the learning system in Xian Qin times, western modern science and the learning system of the Confucian ,the Daoism and the Buddhism, and this three systems could include two facets, that are the knowledge learning and moral learning. The special thinking of Ma Yi-fu is using the life idealism of “Nei Seng” and “Wai Wang” for the standard of value, using Liu Yi for the learning basis, through Liu Yi, Ma Yi-fu unite all the knowledge and morar learning to the frame of “Nei Seng” and “Wai Wang”, and also using it as the way of culturing oneself , consequently realize the union between the knowledge learning and the moral learning in Life thoughts. So, Ma Yi-fu think that the Life thoughts which proved by tthe life idealism of “Nei Seng” and “Wai Wang” in the original confucian is the only truth which unite the knowledge learning and the moral learning. As the Life thoughts, it is not the object of knowledge, but the life bourn of the union the God and Man by the moral action himself.

The third chapter discuss that he advocate the culture view that “six skills” of Confucian include all the learning, and the theory about Confucian life is the only noumenon gist, and the value standard is the “Inner Sage and Outer King” and afresh the Confucian culture.The system of Chinese traditional culture include three sides, which are the exponents of the various schools of thought during the period from pre-Qin times, the learning culture system among Confucian, Buddhism and Daoism since East Han Dynasty and the western learning culture system. For Ma Yifu, the theory about body and mind and life in Confucian moral teaching culture which include the thoughts of the unity of Heaven and Human, is the universal humanity and the exclusive reality and is the generic value standard, which have not the section at all times and in all over the world. As the human virtue, this theory is inherence and transcend, which can authenticate by the virtue culturing. The whole human culture involve the human nature in this way or in that way, so they are all the reflection and exhibition in life theory, and Confucian “six skills” virtue teaching is best in all of the cultures.

Chapter 4 analyze that Ma Yifu build his Confucian virtue teaching culturing system by bring the inner virtue to the exponents of the various schools of thought during the period from pre-Qin times and the western culture and make them being Confucian, and bring the function to Buddhism and Daoism and make them being Confucian. The rebuilding of Confucian virtue teaching culture consent the unique and inherence transcend status of morality and nature that is innateness for the human, and negate the view that intellectuality have the value ontic status, and reestablish the Confucian doctrine system, and find the inner foundation for the development of Chinese traditional culture. Ma Yi-fu think that the virtue include the intellectuality, and the true knowledge is the virtue knowledge, and there is no independent outer knowledge, the knowledge is delusive if it is without dharma, the material gain without ethics is criminal. The human ideal is the theory which not only include inner sage, but also include outer king. That is to say, the theory is that the virtue and the intellectuality are together, the knowledge and the virtue gather into one.

The last chapter analyze the final development direction of the Life thoughts in confucian which Ma Yi-fu used for recreating the Life truth in Confucian by “Liu Yi governing all the learning”. I think that although Ma Yi-fu using the Nei-Seng and Wai-Wang in pre-Qin confucian accomplishing the recreation of Life thoughts of confucian in Song and Ming Dynasty, but his aim is not putting forward a metaphysics reference for the moral action, but pursuing the union between the knowledge learning and the moral learning in the life bourn, that is to say, tell us realizing the human nature knowledge during the learning action. So he insist that Liu Yi is the moral teaching but not the knowledge teaching. For the Life thoughts in the Liu Yi, he appeal the life bourn but not the philosophy knowledge. Confront with the eclipse of confucian in modern time, he think that the key of the confucian renaissance is coming back to the human nature, so the final development direction of his Life thoughts which using Liu Yi including all the learning is not the metaphysics but the life idealism bourn in life action.

Thus,it can be seen that the aim of Ma Yi-fu is realizing the union standard of the confucian culture by the moral ethics in the society, and try to realizing the new “Wai-wang” under the old “Nei-seng” of confucian. He use the moral teaching in Liu Yi as the general porgramme, and put the learnings of the various schools of thought during the period from pre-Qin times to the early years of the Han Dynasty and the western science learning to the moral learning in confucian, at the same time, he also put the positive attitude of life to the theory of Buddhism and Daoism, and recreat a culture system based on the moral teaching of confucian which face the universe. But Ma Yi-fu localizate the knowledge learning in the moral ethics, and think that there is without knowledge outside the context of the moral ethics which is mismatching with the western culture, so his thoughts using Liu Yi including all the learning and recreating the Life thoughts in confucian is only the culture idealism and can't come true.

Key words:Ma Yi-fu; the nature and the life; Liu Yi; the union of the moral learning and the knowledge

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引文

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GB/T 7714-2015 格式引文
李国红.马一浮思想研究[M].北京:中国社会科学出版社,2012
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MLA 格式引文
李国红.马一浮思想研究.北京,中国社会科学出版社:2012E-book.
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APA 格式引文
李国红(2012).马一浮思想研究.北京:中国社会科学出版社
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