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- 저자 : 장학지(张学智) (검색결과 3 건)
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장학지(张学智) 성균관대학교 유교문화연구소 2006 儒敎文化硏究(中文版) Vol.6 No.-
Ten drawings on sage leaning is a whole that include Heaven and human nature, noumenon, effort, ideality, action, etc. The source of sage leaning is Heaven, the character of Heaven is benevolence, the benevolence represent as different principles of order. Heaven materialize nature and feelings that together in mind, the benevolence is substance, and mind is function. T`oegyehak regard highly Confucian tradition of education, he treat moral cultivation as ultimate aim in the all human phases. He carry out the seriousness in all practice actions. Lee T`oegyehak`s ten drawings on sage leaning is a development from zhuxi`s thought, it put up wholly T`oegyehak` view of scholarship.
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장학지(张学智) 성균관대학교 유교문화연구소 2011 儒敎文化硏究(中文版) Vol.0 No.15
In Wang Fuzhi advocate that understand the meaning of virtue of dragon through synthesizing six yao of latency, appear, jump, fly. character of vigorous and purity of dragon express itself in diversified apply. On the annotation of “Do not use dragon latent”, wang with an eye to develop potential and amass force in the period of weakness. On the annotation of “Dragon in the field”, wang’s emphases is that dominator mast hobnob with common people, no remote from the average citizen. On the annotation of “dragon spring out of abysm”, “dragon fly in the sky”, “exorbitant dragon is regret”, wang stress that have foreknowledge to avoid adversity. On the annotation of “gentleman mast be vigorous and guard”, wang have pivotal choice in mind that no overrun neither scarcity, and achieve the gentleman’s standard through moral culture. In the above interpretation, Wang bring forward a lot of historic event, and demonstrate profoundly according as principle in the qian. This interpretation is clear expression of Wang’s desire that sum up the lesson in perdition of Ming dynasty and rebuilding of Chinese culture. 王夫之主张会通六爻而观一卦,会通潜、见、跃、飞而观龙德,乾之刚健纯粹之德在变化异用上显现出来。对“潜龙勿用”的发挥,王夫之着眼于事物由幼弱到壮盛再到衰老的进展过程中,幼弱期的潜能养成、力量聚积。对“见龙在田”,则侧重于统治者须亲近百姓,与百姓打成一片,不洁身自好,不孤芳自赏,极高明而道中庸。对“或跃在渊”、“飞龙在天”、“亢龙有悔”的发挥,唯在具先见之明,善于应对而消灾祸。九三处“见龙在田”之上、“飞龙在天”之下,为有余、不足之抉择关头。欲达无过、不及之中道,则唯有通过修养而适道。王夫之在以上阐释中,引发了许多关于明代史实的议论,并根据乾卦义理进行了深刻发挥。王夫之对乾卦的阐释发挥,是他总结明亡教训,重建中国文化理想的鲜明表达。
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