發(fā)布時(shí)間：2018-04-03 04:04

  本文選題：圓善論　切入點(diǎn)：最高善　出處：《河北大學(xué)》2017年碩士論文

【摘要】：牟宗三先生晚年很重要的著作《圓善論》是中國哲學(xué)史上唯一一部專述德福關(guān)系的著作,是牟宗三先生運(yùn)用其道德形上學(xué)理論,哲學(xué)化地建立中國哲學(xué)之德福關(guān)系的理論成果。同時(shí)援西學(xué)入儒學(xué),從康德的道德觀與儒家仁的思想對(duì)比分析入手,主要在中國哲學(xué)的體系中,解決德福關(guān)系問題。牟宗三先生從康德道德體系中引進(jìn)了圓善問題,但他并不滿意康德的論證,康德設(shè)定上帝的存在為保障,來解決圓善問題,牟宗三對(duì)此表示反對(duì),在牟宗三看來,上帝只是一個(gè)理論設(shè)定,是一種信仰,但不具備現(xiàn)實(shí)可能性,不具備實(shí)體化、人格化,不能把圓善的根據(jù)寄托在它身上。從哲學(xué)系統(tǒng)來看,中國哲學(xué)長期以來以“經(jīng)學(xué)”、“子學(xué)”的形式存在,探討的是“天道”與“人道”的關(guān)系問題,中國哲學(xué)一開始就關(guān)注生命的學(xué)問,因此一系開出對(duì)自由和道德的探討,因此中國的哲學(xué)是具有道德理性的。中國哲學(xué)中,儒釋道并不講上帝,但依然可以解決圓善問題,如何發(fā)掘其中的智慧,是牟宗三先生寫《圓善論》的一大動(dòng)因。牟宗三先生意識(shí)到,康德的圓善問題以基督教作為背景,但在儒學(xué)發(fā)展過程中,遇到的德福關(guān)系問題,不能設(shè)定某種超驗(yàn)的力量來解決。牟宗三以人都可以呈現(xiàn)的創(chuàng)生性的無限智心來消解康德的三大設(shè)準(zhǔn),而后會(huì)通中西,分判儒釋道三教,最后歸宗于儒,通過“詭譎的相即”將德福關(guān)系回歸到人本心上,重建德福一致的理論體系。
[Abstract]:Mou Zongsan's most important work in his later years, "Yuanshan Theory", is the only one in the history of Chinese philosophy that deals exclusively with the relationship between virtue and welfare. It is the theoretical result of Mr. Mou Zongsan using his moral metaphysics theory to establish philosophically the relationship between morality and welfare in Chinese philosophy.At the same time, through the comparative analysis of Kant's morality and Confucian benevolence, the relationship between virtue and welfare is solved in the system of Chinese philosophy.Mr. Mou Zongsan introduced the question of round goodness from Kant's moral system, but he was not satisfied with Kant's argument. Kant set the existence of God as a safeguard to solve the problem of the round good. Mou Zongsan objected to this. In the view of Mou Zongsan,God is only a theoretical setting, is a belief, but does not have the realistic possibility, does not have the entity, the personification, cannot place on it the round good basis.From the philosophical system point of view, Chinese philosophy has long existed in the form of "Confucian classics" and "sub-learning". What is discussed is the relationship between "Heaven Tao" and "humanity". Chinese philosophy has paid attention to the knowledge of life from the very beginning.Therefore, the Chinese philosophy has moral rationality.In Chinese philosophy, Confucianism, Buddhism and Taoism do not speak of God, but they can still solve the problem of round goodness. How to discover the wisdom among them is one of the major motivations for Mr. Mou Zongsan to write the Theory of the Round good.Mou Zongsan realized that Kant's problem of round goodness was based on Christianity, but in the process of Confucianism development, the problem of the relationship between virtue and welfare could not be solved by some transcendental force.Mou Zongsan dispels Kant's three major criteria with the creative infinite wisdom that can be presented by human beings. He then passes through the West and the West, divides Confucianism, Buddhism, and Taoism into three religions, and finally goes to Confucianism and returns the relationship between virtue and welfare to the heart of the people through the "treacherous phase".Reconstructing the theoretical system of Defoe consensus.
【學(xué)位授予單位】：河北大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B261

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