| 摘要: | 本論文主旨是從當代科技發展日新月異，對於現代人性情因為科技所帶來的加劇影響，希望藉由朱子有「重智」特色的道德哲學學問型態，可以進行經典閱讀和道德教育的關心。朱子的主敬涵養格致工夫大體承自伊川，並且融攝程門子弟各家的省察工夫，主張「明理」、「下學上達」、「主敬窮理」和重智性分解等路子，其中朱子對於氣稟物欲有深刻的體認，但其學問型態對比象山發明本心的簡易之學，在牟宗三先生進行的當代儒學研究詮釋中，判為「別子為宗」，只能是「助緣」工夫，缺乏可以作為道德實踐之所以可能的超越依據。
本論文也藉著康德有關於「自然的辯證」的講法，對於牟先生原本判定重智的朱子思想型態，進行新的衡量，或者找出一可能新的詮釋進路，並回歸朱子十分看重的《論語集注》文本，主要依據此並旁及相關文獻，比如《語類》、《或問》和《文集》等進行比對分析，找出作為道德實踐的可能依據，在於朱子也肯定心對理本有所知。依朱子正視氣稟物欲之雜的特色，肯定要維持道德法則的恆常性與普遍性，也要對於道德進行嚴格的哲學思辯，即從「常知到真知」，因隨著道德實踐一同而起的感性慾望，會質疑道德法則的純淨性與嚴格性。
另用柯爾堡等人的道德發展實證研究，對朱子肯定的「下學上達」工夫作為一旁證，在心本知理的前提下，不能僅由道德主體之心的發用進行反省作為出發，還要從心對於客觀的外在之理的認知返回道德主體的明辨，以期篤實踐履，朱子居敬窮理並重的工夫，對於當代經典教育的貢獻即是：學做聖賢的歷程中，除肯定道德於心本有所知外，一切道德判斷也必須以外在事實作為情境基礎，如此相輔相成，成德之教方可體用兼備，希望由此證明朱子道德哲學也可以是內聖學重要一環，和陸王心學同為不可或缺的學問型態。
關鍵字：朱子、論語集注、道德發展、心本知理、經典教育
;The aim of this thesis is to provide concerns on reading classics and moral education through Zhu Xi’s moral philosophy which carries with characteristic of ”epistemology”, in order to response to the impact of modern science and technology on modern people. Zhu Xi’s theory of “Respect, concervation and Gezhi” follows Chen Yi’s thinking. He combines the reflective study of followers’ of Cheng school , advocates “Ming- li”, a physical to metaphysical ,“Ju-jing”and“Qiong-li”and focuses on Zhi (智) ’s analysis. He has deep realization of desire and “Qi-bin(氣稟)”which is human beings’ natural temperament. Yet, in Mou Zongsan’s study of modern Confucianism interpretation, Zhu Xi’s study which is contrary to the education of Xin established by Lu Jiuyuan, is categorized a secondary study which lack the possible transcendence of moral practice.
This thesis tries to find a new way of interpreting Mou Zongsan’s comments on Zhu Xi’s thinking which emphasize on “Zhi ” through Kant’s statement on Natural Dialectics. Thus, this thesis will trace back to Confucian analects Collective Illustration which is highly emphasized by Zhu Xi and other related literature, such as Zhu Xi’s Quotations, The Four Books Or Ask,and Zhu Xi’s article collection and analyze these texts to illustrate possible evidences of moral practice. On other words, Zhu Xi also approves that the heart essentially knows Li(理). Because Zhu Xi admits the complicity of desire and “Qi-bin”, he emphasizes on the importance of maintaining the constancy and universality of moral principle. Also, he proposes to have serious philosophical meditation on morality, that is from Changzhi to Zhenzhi, because the sentimental desire emerging along with moral practice will influence the purity and severity of moral principle.
Besides, Kohlberg′s empirical research on moral development also supports Zhu Xi’s promotion of a physical to metaphysical. That is, in the premise that the heart essentially knows Li, the moral subject should not only reflects from the heart, but also goes back to the discernment of itself from “the heart’s objective reorganization of extrinsic reason, in order to fully practice morality. The contribution of Zhu Xi’s emphasis on “Ju-jing” and “Qiong-li” to modern education of classics is to provide the principle of being people with morality. In the process of trying to follow the sages, Zhu Xi not only approves that morality is essentially known by heat, but also purposes that people’s moral judgment should base on external factors as well. With the interpretation of the subject‘s exterior and interior morality, such moral principle becomes more practical. Thus, this thesis argues that Zhu Xi’s moral philosophy is also one of the important studies in the school of Neisheng. Like Lu Jiuyuan and Sunny Wang’s education of Xin, Zhu Xi’s moral philosophy is also necessary in studying modern Confucianism. |
