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运用“自律”的观点探讨易经哲学中人的含义,首先要分析易经哲学中天神、吉凶观念的意义。自律道德成立的关键要素中,一个即为是否自己就是普遍道德法则的制定者。因为自然界的事物,受自然定律的支配,形成自然世界;而有理性者——人类,不受自然定律支配,却依“自律”而行为。换句话说,真正自律的人自己就是道德法则立法者。按照这种“自律”原理,为了了解易经哲学人观中自律含义,不能不重视其道德法则的所从来。本文将对易经哲学中天神观念之意义加以阐述,透过此可了解易经哲学中天神观念之脱人格神意义,然后再与自然义天神观念以及乾道、易道的相配合,以便对天道与人道结合,并立加以讨论。本文的目的乃是阐明易经哲学的天神观念并不是外在的道德命令者、主宰者,而是易传的天神观念才可以奠定了人自律道德的根源。
To use the perspective of “self-discipline” to explore the meaning of human in the Book of Changes, we must first analyze the significance of the god of ideas in the Book of Changes, good and bad. One of the key elements in the establishment of self-discipline morality is whether or not it is itself the maker of universal moral law. Because things in nature, dominated by the laws of nature, form the natural world; and rational people - mankind, are not subject to the laws of nature, but according to “self-discipline ” behavior. In other words, those who are truly self-disciplined themselves are moral law legislators. In accordance with this “self-discipline ” principle, in order to understand the meaning of self-discipline by the Yi Jing philosopher, can not but pay attention to its moral rules. This essay will expound the meaning of Tendency of God in the Book of Changes, through which we can understand the meaning of de-god of the concept of Ten-God in the Book of Changes, and then cooperate with the concept of Nature, Combine with humanity and stand up for discussion. The purpose of this essay is to clarify that the idea of the God of the Book of Changes is not the external moral command and domination but that the concept of the god-deity can lay the root of human morality.