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朱熹从探究《易》之本义的角度,继承和发展了邵雍的先天象数学,提出了《周易》本来是卜筮之书的思想,主张“三圣易”和经传相分,探析了河图、洛书及其关系,进而对伏羲画卦的内在机制以及大衍之数五十的来源做了阐释,从而不仅为象数易学增添了新内容,而且为学人提供了一种合理的解《易》方法。 相似文献
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道器之辨在中国哲学发展史上形成了三种理论范式并实现了范式转换,即从汉唐宇宙生成论范式下的"道先器后"说转换为宋明本体论范式下的"道体器用"说,进而在明清之际转换为生存论范式下的"治器显道"说,而生存论范式开启了人文主义视野和趋时更新的开放价值取向。 相似文献
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佛教自汉代传入中国后便不断地中国化,至宋明以后,中国化的佛教便完全成熟。作为成熟的中国化佛教的一个重要标志,便是佛教僧人将中国本土经典“佛经化”,以佛教的道理来诠释中国本土经典,形成了中国佛教思想史上的一个新运动,作为这一新运动的一个典型实例,晚明时期的高僧真可将《易经》“佛经化”,用佛理来诠释《易经》。通过这种诠释,真可不但从总的方面论述了《易经》中所蕴含的佛理,更是深入到《易经》六十四卦的具体卦例中去探索佛理,向人们昭示了《易经》的卦爻逻辑在表达佛理方面所具的特有功能,并使人们得以借助易理来通晓佛理。 相似文献
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The Confucian classic the Liji 禮記 defines ‘desire’ as ‘the arousal of nature’. In line with this classical definition, Dai Zhen 戴震 (1724–1777) sees desire as human nature in activation. However, while the Liji ascribes human deceits and debauchery to the susceptibility of human nature, Dai Zhen speaks highly of its responsiveness and receptivity. This article discusses Dai Zhen’s conception of desire and argues that Dai Zhen distinguishes himself from other Confucian moral thinkers by bringing to light the dimension of the Other in addressing the issue of desire. As the Confucian tradition has long been disturbed by an anxiety to keep desire in check, Dai Zhen draws our attention to how to cultivate the affective faculty inherent in human nature to develop our sensitivity to the needs and desires of others, especially those of the widow, the orphan, the solitary, the sick, and the weak. 相似文献
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Joseph Emmanuel D. Sta. Maria 《亚洲哲学》2017,27(2):100-111
I aim to show how Confucian philosophy can contribute to the contemporary resurgence of virtue ethics education by arguing that it has the resource to address a lacuna in Aristotelian ethics. Aristotelian ethics, which is arguably the main resource of contemporary virtue ethics, lacks a virtue that corresponds to the notion of loving each person as one’s self or the Golden Rule. To be more precise, Aristotelian ethics has no virtue about loving all people as one’s self, although philia comes close but is precisely limited because it lacks universality. However, I believe that Dai Zhen’s interpretation of the Confucian virtues of shu and zhong does have this universal scope which philia lacks. For Dai, the ground for loving another is not any characteristic that a particular group of people have in common, such as, in the case of philia, being virtuous. Rather, the ground is universal human nature itself. 相似文献
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本文通过对朱熹<易学启蒙>的分析,考察作为象数易学和义理易学的基础的先天易学和后天易学的基本原理和相互关系,由此进一步研究作为象数易学和义理易学的共同基础的"理"的意味.朱熹的易学不是在象数和义理哪一个的立场上对两种易学的综合,而是试图确立易学的基础,进而把对理的意味的系统的解释和说明作为最终目标. 相似文献