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    National Tsing Hua University Institutional Repository > 清華出版品 > 01 清華學報 > 新23卷第1期 >  當代儒家的自傳世界─以馮友蘭、唐君毅與牟宗三為例的研究


    Please use this identifier to cite or link to this item: http://nthur.lib.nthu.edu.tw/dspace/handle/987654321/75525


    Title: 當代儒家的自傳世界─以馮友蘭、唐君毅與牟宗三為例的研究
    Other Titles: Inner Worlds in Writing: Confucian Autobiography in Modern China
    Authors: 林鎮國;Chen-Kuo Lin
    Date: 1993/03
    Publisher: 國立清華大學出版社
    Relation: 清華學報,國立清華大學,1992,new,v.23,n.1.,p101
    Keywords: 牟宗三
    唐君毅
    馮友蘭
    當代儒家
    Abstract: 現代中國儒家的自我敍述與界定為何?他們如何在自傳中揭示並確認其儒家身份?這是本文藉由分析馮友蘭、唐君毅和牟宗三等三家自傳所欲回答的問題。探討的進路採取自傳的文本分析,特別著重於分析自傳的語雷、修辭、敍述架構,考察語言與自我構造的關係。從這種進路閱讀三家自傳,我們發現它們呈現出多樣而異質的儒家世界。現代儒家不再只是傳統的延續,因為他們採用大量非儒家的語書資源,其中大半來自西方哲學與宗教的傳統,如黑格爾辯證法、馬克思主義、基督教等。他們之間的差異與所援用的敍事/論迚資源有關:馮氏訴諸馬克思主義,而唐、牟二氏則鍾情於德國觀念論,基督教和佛教。但是,我們也發現到他們採用類似的敍迆架構:馮氏的從「非革命」到「革命」,唐氏的從「苦難」到r覺悟i,牟氏的從「沈淪」到「安頓」。這些敍違可與傳統儒家自我歷程的模型比較。本文共分為五部分。第一部分[引言」,從具有爭議性的馮友蘭儒家身分談起,第二部分析馮氏的《三松堂自序》。第三部分析唐君毅的《病裡乾坤》。第四部分析牟宗三的《五十自遖》。最後為「結語」 。
    Among many insightful discussions on modern Confucianism, most of them are done either in the interest of history or of philosophy. Both approaches give us every knowledge about modern Confucian thinkers except their inner worlds. Without exploring into the complexity of self-images, our picture of their philosophy or history will be oversimplified or
    even bloodless. Analysis of autobiography, as this paper attempts to do, can thus be taken as a supplement to the current historical and philosophical approaches. This paper analyses the autobiographies by Fung Yu-Ian, T'ang Chtin-i and Mou Tzung-san. The case of Fung is well known and controversial, while those of T'ang and Mou are rather rarely known yet fascinating. The fundamental questions are: What are their self-definitions? How do they tell the story about their own lives? How do they view or even construct their Confucian identity? A central clue to our analysis is directed toward the
    relation between language and self-knowledge. This paper concludes that the modern Confucian inner worlds are heter-
    ogeneous. They are not merely copies of traditional model. This is seen in their self-narratives in which non-Conlfucian languages, particularly those from Western philosophy and religion, are largely appropriated. We also notice that their self-images are also marked by different language resources: Fung's by Marxism, T'ang's and Mou's by German Idealism,
    Christianity and Buddhism. However, we also found that they share the simi-lar narrative structure: Fung's is from*'non,-revolution" to "revolution", T' ang's from "suffering"to "awakening", and Mou's from "fall" to "home-coming". This can be compared to the traditional model of Confucian self-narrative.
    URI: http://thjcs.hss.nthu.edu.tw/catalogue_detail.php?id=249
    http://thup.et.nthu.edu.tw/
    http://nthur.lib.nthu.edu.tw/dspace/handle/987654321/75525
    Appears in Collections:[01 清華學報] 新23卷第1期

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