資料載入中.....
|
請使用永久網址來引用或連結此文件:
http://nhuir.nhu.edu.tw/handle/987654321/29690
|
| 題名: | 當代新儒家曾昭旭的儒學宗教性研究 |
| 其他題名: | A Research of Contemporary Neo-Confucian Zeng, Zhao-Xu's Confucius Religiosity |
| 作者: | 陳怡君
CHEN, I-CHUN |
| 貢獻者: | 生死學系哲學與生命教育碩士班
廖俊裕
LIAO, CHUN-YU |
| 關鍵詞: | 宗教性;儒學;曾昭旭;人文教
religion;Confucianism;Zeng Zhaoxu;humanistic education |
| 日期: | 2022 |
| 上傳時間: | 2023-11-09 13:50:19 (UTC+8) |
| 摘要: | 本論文將對宗教性的問題與儒學思維作連結，研究的對象是當代新儒家代表之一的曾昭旭先生之思想，研究方法採創造性詮釋學研究法，研究問題為： 一、曾昭旭的生平及生命意義理念 二、曾昭旭論儒學的本質與宗教活動特色 三、儒學的宗教性 四、論儒學的宗教性對生命教育意義的影響 針對以上問題，本論文分六個章節進行， 問題一的解答主要在第二章，曾先生的成長背景及過程，環境的艱困、物質的匱乏、教育的落後，使人落入了最「原始」的求生狀態，只能為求「生存」而奮鬥的不堪境況。問題二「曾昭旭論儒學的本質與宗教活動特色？」的解答主要在第三章，其結論為儒學在本質上，並不只是在學問上的談論或是思想上的交流，而是能夠運用在生活當中，經由儒學的本質意義作連結，進入現實人、事、物的生活情境中具體的實踐。問題三「儒學的宗教性何在？」的解答主要在第四章，其結論為中國人的宗教生活，自始便是走向於人文教型態之路。而儒學的宗教性所指的是內在的超越性。儒學並不以世俗社會生活的幸福爲滿足，而是在修行的道路中，能夠隨心所欲的追求，又不脫離人世間的世俗生活。問題四「論儒學的宗教性對生命教育意義的影響？」的探索主要在第五章，其主要的結論是宗教性對生命可能的貢獻與世俗化危機，生命教育之所以能符合需求，乃是當人受到傷害或扭曲、壓抑導致有所煩惱或痛苦時，經由生命教育可以幫助人走出悲傷及痛苦進而得到理解並能紓壓。
This thesis will connect religious issues with Confucian thinking. The research object is the thought of Mr. Zeng Zhaoxu, one of the representatives of contemporary New Confucianism. The research method adopts the method of creative hermeneutics. The research questions are:1. Zeng Zhaoxu's life and philosophy of meaning of life2. Zeng Zhaoxu's discussion on the essence of Confucianism and the characteristics of religious activities3. The religious nature of Confucianism4. On the influence of the religious nature of Confucianism on the significance of life education In response to the above questions, this thesis is divided into six chapters, The answer to Question 1 is mainly in Chapter 2. Mr. Zeng's growth background and process, the difficult environment, lack of material, and backward education have caused people to fall into the most “primitive” state of survival. ” and struggled for the unbearable situation. The answer to question 2 “Zeng Zhaoxu's discussion on the essence of Confucianism and the characteristics of religious activities?” is mainly in the third chapter. The conclusion is that the essence of Confucianism is not just academic discussion or ideological exchange, but can be used in In life, through the connection of the essential meaning of Confucianism, it enters into the specific practice in the real life situation of people, things and things. The answer to Question 3 “What is the religious nature of Confucianism?” is mainly in Chapter 4, and the conclusion is that the religious life of the Chinese people has always been on the road of humanistic education. The religious nature of Confucianism refers to the inherent transcendence. Confucianism is not satisfied with the happiness of life in the secular society, but on the path of practice, it can pursue whatever it wants without breaking away from the secular life in the world. Question 4 “On the impact of the religious nature of Confucianism on the meaning of life education?” The exploration is mainly in Chapter 5, and the main conclusion is the possible contribution of religion to life and the crisis of secularization. The reason why life education can meet the needs is that It is when people are hurt or distorted, depressed and cause trouble or pain, life education can help people get out of sadness and pain, so as to gain understanding and relieve stress. |
| 顯示於類別: | [生死學系(生死學系碩士班,哲學與生命教育碩士班)] 博碩士論文-哲學與生命教育碩士班
|
文件中的檔案:
| 檔案 |
描述 |
大小 | 格式 | 瀏覽次數 |
|---|
| 111NHU00259002-001.pdf | | 5368Kb | Adobe PDF | 145 | 檢視/開啟 | | index.html | | 0Kb | HTML | 170 | 檢視/開啟 |
|
在NHUIR中所有的資料項目都受到原著作權保護.
|
