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NTU Philosophical Review:
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2005 >
Issue: 29
王曉 波
Hsiao-Po Wang
“Resorting to Huang Lao” and “Non-Being” ── Comparative Study of Han Fei and Wang Bi's Interpretation of Lao Tzu's philosophy
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韓非是戰國時代韓國的庶公子,王弼是漢末三國時代魏國的 豪門之後,相隔六百多年,而都留下了對《老子》哲學的詮釋之 作。韓非有《解老》、《喻老》,王弼有《老子注》,又各自在詮釋 中改造了老子的哲學建立了自己的思想體系。韓非成為先秦法家 的集大成者,而王弼則成為魏晉玄學的奠基者。同樣是詮釋《老 子》,但韓非用的方法是「參驗」,王弼則是「得意忘言」;韓非 的「道」是「與夫天地剖判也具生」,王弼的「道」是「先天地 生」;韓非是主張「以法為本」,王弼則是「以無為本」;韓非主 張「無為而無不為」,王弼主張「無為而為之」。所以韓非的哲學 思想建立了秦漢以後的專制帝國,王弼的哲學思想則引進了隋唐 佛學。
Han Fei is a descendent of former aristocracy who livedduring the Warring States Period, while Wang Bi livedduring the Late Han. Although separated by six hundredyears, they have both left us with annotations dealingwith the philosophy of Lao Tzu. Han Fei wrote"Interpretation of Lao Tzu" and "Expounding Lao TzuMetaphorically," while Wang Bi is known for "Annotating onLao Tzu." In their annotations of Lao Tsu's texts theysuggested new interpretations and systems of thought. HanFei became leading legalist of Xian Qin period, and WangBi laid the foundation of metaphysics school of Wei & JinDynasty. Lao Tzu was interpreted differently by Han Feiand Wang Bi. Han relied on method of "comparing and examining," while Wang emphasized "comprehending and let aside words." Han's argument is "in the Beginning there was Universe" and then "Tao". On the other hand, Wang held that Tao comes "before the Beginning of the Universe." Han maintains that law is essential while for Wang the essential theUniverse." Han maintains that law is essential while for Wang the essential is Wu (Non being).Han believed that "inactivity activated all deeds", while Wang countered by asserting "inactivity is activation".Thus, Han's philosophy helped establish autocratic empires since the Qin and Han dynasties. Wang's interpretation of Lao Tzu helped introduce the Buddhist philosophy during the Sui and Tang dynasties.
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NTU Philosophical Review:
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2005 >
Issue: 29
王志 銘
Chih-Ming Wang
Ist Eine Ethikotheologie Moralisch Notwendig?
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康德的道德神學,企圖把信仰建立在人類理性的基礎上。他 一方面駁斥知性經驗與思辨理性對於掌握「靈魂不朽」與「上帝 存在」命題的無能力,另一方面卻在實踐理性的基礎上確立這兩 命題的必然性。因而強調:道德必然引至宗教。然而這又不可理 解為道德法則自身必然直接產生宗教,而是以道德法則為線索,加上人性追求幸福本能的需求,也就是德福一致的最高善,才是 宗教信仰的必然基礎。因此康德說宗教的必然性不是客觀的,而 是道德上主觀的一種確信。從而這種宗教信仰的需要,即在於掃除道德障礙乃至激勵道德決心,而不可反過來將道德法則的客觀 必然性建立在宗教信仰的基礎上。在這種理性信仰中,人所應關 切的仍只是:是否成為有德而配享幸福,而不是如傳統基督教信 仰那樣仰望奇蹟、神恩,乃至救贖與祈禱。然而為了保障吾人之道德決心,必然要運用最高善的理念 嗎?縱使承認確有一種道德上的報應,上帝信仰是唯一的選擇 嗎?放在西方基督教文化的架構裡,我們能夠確信道德必然引至 信仰?還是應該反過來說信仰必然引至道德?在下面的文章裡我將論述:康德的最高善理念裡的幸福仍無 法擺脫「不確定概念」的困難,其次則是「靈魂不朽」與「上帝 存有」就道德報應理論的其他可能類型(例如佛教)而言並無其 必然性,最後將指出宗教信仰不必藉助於道德需求仍有其存在的 必要性,並指出康德對基督教核心教義的錯誤理解。
The ethical theology of Kant aims to vindicate the religious belief on the basis of human reason. Although he argues on the one hand that the knowledge of experience and the speculative reason are ineffective for making clear the statements of the immortality of soul and the existence of God, he, on the other hand, maintains on thebasis of the practical reason the immortality of soul and the existence of God. Consequently, Kant stresses that morality is bound to lead to religion. However, the afore-mentioned argumentation of Kant is not be understood as that the moral principles themselves should directly lead to religion, from Kant’s point of view, the indispensable foundation for the religious belief has to be built with the framework of moral laws as well as the human instinctive desire for happiness, that is, the Highest Good of the proper proportioning of virtue and happiness is the true basis of the religious belief. Accordingly, Kant insists that the “moral necessity” to “assume the existence of God” is “subjective, i.e., a need, and not objective, i.e. duty itself.” Therefore, the necessity of the religious belief in Kantian viewpoint means to eliminate the moral obstacles so as to aspire the moral resolutions, not on the contrary, that the necessary objectivity of moral laws is established on the basis of religious belief. With such a rationalreligious belief, what the faithful should be concerned about is to introspect oneself whether one’s virtue is worthy of happiness, and not to behave in accordance with the traditional Christian ways to rely upon praying and look to divine grace, miracles as well as redemption.Can the Kantian postulate about the subjective moral necessity be proved true? If we acknowledge the Kantian statement about the subjective moral necessity, then, we should ask further, whether the Christian belief in God is the sole choice? If not, do we still need an ethical theology? Furthermore, even taking the western Christianculture into consideration, this paper also aims to examine whether the Kantian issue that morality has to lead to religious belief is unquestionable? Or, is it possible that religious belief is bound to lead to moral behavior?This paper aims to examine first the happiness within the Kantian notion of the Highest Good still remains an uncertain idea. Secondly, in comparison with the other theories of the moral retribution (such as that of Buddhism), the immortality of soul and the existence of God can not be proved as the only two valid presumptions for the issue of the moral retribution. Thirdly, this paper will point out that the notion of moral demands is not necessary for maintaining the raison d’etre of the religious belief, and that Kant’s perception of the Christian core-doctrines is incorrect.
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NTU Philosophical Review:
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2005 >
Issue: 29
林火 旺
Huo-Wang Lin
Deliberative Democracy and Civic Education
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本文檢討程序民主和憲政民主的缺點,針對這些缺點指出審 議民主可以克服這些缺點,然而一個成熟的政治,不能只依賴制 度的建立,而必須培養能夠維繫且強化這個制度的公民。審議式 民主政治所需要的公民素養,除了具有自由主義民主公民應有的 知能和德行之外,還需要具有推理和理性批判力、自主性和相互 尊敬、以及開放的心靈,而最適合從事這類公民教育的單位就是 學校。最後本文進一步指出,一個健全的民主社會還需要培養公 民具有同情的想像力,這樣才能使多元差異的社會,維持和諧穩 定。
This article examines different forms of democracy and concludes that deliberative democracy has some merits in contrast with procedural democracy and liberal democracy. However even deliberative democracy cannot function properly without well-educated citizens. To be a good citizen, people should develop certain skills and virtues pertain to a deliberative democracy, such as the ability of critical reasoning, autonomy, mutual respect, and open-mindedness. Schools are the most important places for civic education and hence should emphasize more on their common purposes. Moreover, a healthy society also requires citizens acquire a kind of sympathetic imagination, which is an ability to put oneself in other’s shoes. With this people with diverse views can live together cooperatively and peacefully.
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