國立虎尾科技大學 |

Wang Chuanshan qi hua sheng ming lun yan jiu : = ru jia qi xiao, dao jiao nei dan xiao ji fo jiao wei shi xiao de kua jie yu ji dang = A Study of Wang Fuzhi's Treatise on the Transformation of Qi and Life : A Transdisciplinarity Inspired by the Melding of the Confucian School on Qi, Daoist Inner Alchemy and the Buddhist Yogochara.

紀錄類型:	書目-語言資料,手稿 : Monograph/item
正題名/作者:	Wang Chuanshan qi hua sheng ming lun yan jiu :/
其他題名:	ru jia qi xiao, dao jiao nei dan xiao ji fo jiao wei shi xiao de kua jie yu ji dang = A Study of Wang Fuzhi's Treatise on the Transformation of Qi and Life : A Transdisciplinarity Inspired by the Melding of the Confucian School on Qi, Daoist Inner Alchemy and the Buddhist Yogochara.
其他題名:	Study of Wang Fuzhi's Treatise on the Transformation of Qi and Life :
作者:	Kang, Tzu-Chiang.
面頁冊數:	1 online resource (346 pages)
附註:	Source: Dissertations Abstracts International, Volume: 82-04, Section: A.
Contained By:	Dissertations Abstracts International82-04A.
標題:	Asian studies. -
電子資源:	click for full text (PQDT)
ISBN:	9798664775495

Wang Chuanshan qi hua sheng ming lun yan jiu : = ru jia qi xiao, dao jiao nei dan xiao ji fo jiao wei shi xiao de kua jie yu ji dang = A Study of Wang Fuzhi's Treatise on the Transformation of Qi and Life : A Transdisciplinarity Inspired by the Melding of the Confucian School on Qi, Daoist Inner Alchemy and the Buddhist Yogochara.
Kang, Tzu-Chiang.

Wang Chuanshan qi hua sheng ming lun yan jiu :ru jia qi xiao, dao jiao nei dan xiao ji fo jiao wei shi xiao de kua jie yu ji dang = A Study of Wang Fuzhi's Treatise on the Transformation of Qi and Life : A Transdisciplinarity Inspired by the Melding of the Confucian School on Qi, Daoist Inner Alchemy and the Buddhist Yogochara.Study of Wang Fuzhi's Treatise on the Transformation of Qi and Life :A Transdisciplinarity Inspired by the Melding of the Confucian School on Qi, Daoist Inner Alchemy and the Buddhist Yogochara. - 1 online resource (346 pages)

Source: Dissertations Abstracts International, Volume: 82-04, Section: A.

Thesis (Ph.D.)--National Taiwan Normal University (Taiwan), 2019.

Includes bibliographical references

王船山的氣化生命論，是從氣的角度詮釋生命本質，若與現代分子生物學的微觀立場相較，氣化生命論則為一種巨觀立場，它是從宇宙整體的尺度來界定何謂生命。這種生命論述是晚明儒、道、佛三教交流之下的產物，它以儒家氣學為根柢，汲取道教內丹學的修鍊功法，以及佛教唯識學的生死流轉。因此，氣化生命論除了關懷宋明儒者熱衷的心性問題外，也看重人體生理的因素，甚至探索生命的終極歸宿。這些嶄新的議題，構成了氣化生命論的獨特內容。氣化生命論有兩大基本原則：一是整體性原則；一是二象性原則。就前者來說，整體性原則乃相對當代宋明儒學研究中的主體性原則，氣學思維不僅重視主體，更重主客共構的整體。就後者而言，氣可兼含各種對立的兩端，使矛盾得以互補，此一特徵類似量子力學的「二象性」，透過二象性原則，天人、物我、身心、群己、生死等對立均可渾融一氣之中。從第貳章開始進入本文核心，筆者申論船山對人類生命的特殊見解。船山首先分析人類與動物、植物的差異，從生命構造的優越性界定人類的道德性能，隱含生物學之旨趣。就人類生命構造而言，船山以為身體有某種獨特機能，可決定心性的品質，故提出建構心性的身體觀（以身輔心）。至於人類的心性，乃整個身體協調運作的結果，心靈明覺源自所有臟器及生理組織，故提出築基身體的心性論。由於這部分涉及人體因素，船山嘗引述醫家之說闡釋其旨，代表其中隱含生理學之義。此外，船山結合唯識學的八識結構，表示新陳代謝不限於生理，心性內容亦可因能量交換與身心活動而不斷更新，其中人類對取物用物的「自主權衡」能力，則決定了品德的提升與墮落。這種由生命構造界定生命性能的獨特思路，船山在笛子之喻中有相當精彩的發揮。在第參章中，筆者將焦點放在船山的修養觀，申論人類應該如何使用自己有限的生命，以及如何調理內在的身心狀態。就前者而言，涉及儒者歷來重視的道德實踐；就後者而言，則關乎內丹家的身心修鍊。其中道教內丹學所提供的各種修鍊功法，構成了船山生命論述的底盤，成為註解群經時的基礎。若就單一著作而言，船山〈遠遊〉註中的功法指導最為詳盡，而《張子正蒙注》中的工夫論最複雜。簡言之，船山的內丹思想承自南宗，但去除了其中某些糟粕，獨取「鍊氣化神」。而在《張子正蒙注》中，船山為了維繫儒者的立場，規劃了一套靜坐存神、博學窮理和居仁行義並存的三軌系統，而將身心修鍊視為道德實踐的輔助原則，強調「存神」可以「盡性」。在第肆章中，筆者討論船山的生命倫理觀，試圖釐清身心活動與生命訊息的關聯。簡言之，人類一切的善惡言行都會轉化為生命訊息，寫入個體所稟受的生命之氣，從而影響生氣的清濁品質，人死氣散之後，便轉存於太虛整體。這種奇特的理論背後，吸收了唯識學的種子熏習說，但在實際論述的過程中，船山卻時常以唯識學為假想敵，批判其說之謬，反襯氣學合乎正道。為了說明主題，筆者挑選船山的四部專著做為代表，計有《禮記章句》、《周易外傳》、《張子正蒙注》及《莊子解》，分別討論相關議題。在第伍章中，筆者討論船山的生命政治觀，闡釋人死氣散之後，回歸太虛的生命訊息如何透過氣化循環，影響未來世界的生態環境與政治局勢。對此，筆者挑選船山的《周易外傳》、《張子正蒙注》及《莊子解》為代表，討論書中涉及的相關議題，其中「代堯國桀」、「兼體不累」、「能移相天」諸說，均為本章關鍵所在，闡述人類生命與宇宙整體的互動關係。總之，船山的「氣化生命論」共分三大領域：「修養觀」強調身心經驗決定生命訊息的品質，「倫理觀」聚焦生命訊息可以恆存不滅，而「政治觀」則重視生命訊息對宇宙整體的影響。合言之，「氣化生命論」的「生命」，並未侷限在心理層面，反而跨足了生理層面，不僅是人文學意義的生命，也是生物學意義的生命，兼具生命哲學與生命科學的雙重內涵。甚至可以說，「氣化生命論」還是一種以氣為核心的儒門宗教。

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2024

Mode of access: World Wide Web

ISBN: 9798664775495Subjects--Topical Terms:

1179577
Asian studies.
Subjects--Index Terms:

船山Index Terms--Genre/Form:

554714
Electronic books.

Wang Chuanshan qi hua sheng ming lun yan jiu : = ru jia qi xiao, dao jiao nei dan xiao ji fo jiao wei shi xiao de kua jie yu ji dang = A Study of Wang Fuzhi's Treatise on the Transformation of Qi and Life : A Transdisciplinarity Inspired by the Melding of the Confucian School on Qi, Daoist Inner Alchemy and the Buddhist Yogochara.
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520 $a 王船山的氣化生命論，是從氣的角度詮釋生命本質，若與現代分子生物學的微觀立場相較，氣化生命論則為一種巨觀立場，它是從宇宙整體的尺度來界定何謂生命。這種生命論述是晚明儒、道、佛三教交流之下的產物，它以儒家氣學為根柢，汲取道教內丹學的修鍊功法，以及佛教唯識學的生死流轉。因此，氣化生命論除了關懷宋明儒者熱衷的心性問題外，也看重人體生理的因素，甚至探索生命的終極歸宿。這些嶄新的議題，構成了氣化生命論的獨特內容。氣化生命論有兩大基本原則：一是整體性原則；一是二象性原則。就前者來說，整體性原則乃相對當代宋明儒學研究中的主體性原則，氣學思維不僅重視主體，更重主客共構的整體。就後者而言，氣可兼含各種對立的兩端，使矛盾得以互補，此一特徵類似量子力學的「二象性」，透過二象性原則，天人、物我、身心、群己、生死等對立均可渾融一氣之中。從第貳章開始進入本文核心，筆者申論船山對人類生命的特殊見解。船山首先分析人類與動物、植物的差異，從生命構造的優越性界定人類的道德性能，隱含生物學之旨趣。就人類生命構造而言，船山以為身體有某種獨特機能，可決定心性的品質，故提出建構心性的身體觀（以身輔心）。至於人類的心性，乃整個身體協調運作的結果，心靈明覺源自所有臟器及生理組織，故提出築基身體的心性論。由於這部分涉及人體因素，船山嘗引述醫家之說闡釋其旨，代表其中隱含生理學之義。此外，船山結合唯識學的八識結構，表示新陳代謝不限於生理，心性內容亦可因能量交換與身心活動而不斷更新，其中人類對取物用物的「自主權衡」能力，則決定了品德的提升與墮落。這種由生命構造界定生命性能的獨特思路，船山在笛子之喻中有相當精彩的發揮。在第參章中，筆者將焦點放在船山的修養觀，申論人類應該如何使用自己有限的生命，以及如何調理內在的身心狀態。就前者而言，涉及儒者歷來重視的道德實踐；就後者而言，則關乎內丹家的身心修鍊。其中道教內丹學所提供的各種修鍊功法，構成了船山生命論述的底盤，成為註解群經時的基礎。若就單一著作而言，船山〈遠遊〉註中的功法指導最為詳盡，而《張子正蒙注》中的工夫論最複雜。簡言之，船山的內丹思想承自南宗，但去除了其中某些糟粕，獨取「鍊氣化神」。而在《張子正蒙注》中，船山為了維繫儒者的立場，規劃了一套靜坐存神、博學窮理和居仁行義並存的三軌系統，而將身心修鍊視為道德實踐的輔助原則，強調「存神」可以「盡性」。在第肆章中，筆者討論船山的生命倫理觀，試圖釐清身心活動與生命訊息的關聯。簡言之，人類一切的善惡言行都會轉化為生命訊息，寫入個體所稟受的生命之氣，從而影響生氣的清濁品質，人死氣散之後，便轉存於太虛整體。這種奇特的理論背後，吸收了唯識學的種子熏習說，但在實際論述的過程中，船山卻時常以唯識學為假想敵，批判其說之謬，反襯氣學合乎正道。為了說明主題，筆者挑選船山的四部專著做為代表，計有《禮記章句》、《周易外傳》、《張子正蒙注》及《莊子解》，分別討論相關議題。在第伍章中，筆者討論船山的生命政治觀，闡釋人死氣散之後，回歸太虛的生命訊息如何透過氣化循環，影響未來世界的生態環境與政治局勢。對此，筆者挑選船山的《周易外傳》、《張子正蒙注》及《莊子解》為代表，討論書中涉及的相關議題，其中「代堯國桀」、「兼體不累」、「能移相天」諸說，均為本章關鍵所在，闡述人類生命與宇宙整體的互動關係。總之，船山的「氣化生命論」共分三大領域：「修養觀」強調身心經驗決定生命訊息的品質，「倫理觀」聚焦生命訊息可以恆存不滅，而「政治觀」則重視生命訊息對宇宙整體的影響。合言之，「氣化生命論」的「生命」，並未侷限在心理層面，反而跨足了生理層面，不僅是人文學意義的生命，也是生物學意義的生命，兼具生命哲學與生命科學的雙重內涵。甚至可以說，「氣化生命論」還是一種以氣為核心的儒門宗教。
520 $a The Wang Fuzhi's treatise on the transformation of qi and life interprets the nature of life from the point of view of qi. The treatise is different from modern molecular biology, the former derives from the macroscopic scale of life and defines life from the aspect of the entire universe, but the latter derives from the microscopic scale and defines from the DNA. The treatise is formed with the melding of the neo-Confucianism, Daoism and Buddhism. It is based on the Confucian school on qi and absorbs the exercise techniques of inner alchemy and the reincarnation concepts of Yogochara. Therefore, besides emphasizing the theory of mind that neo-Confucianists focus on, the treatise also puts emphasis on the human physiology and the ultimate destination of human beings. These new elements compose the unique content of the treatise. The treatise contains two fundamental principles: one is the principle of entirety and the other is duality. The former principle is distinct from the principle of subject that most of the modern neo-Confucianism researchers adopt as the basis of their studying. The treatise not only accepts the principle of subject, but also pays more attention to the entirety that is constructed from subjectivity and objectivity. The latter principle originally comes from quantum mechanics; the author borrows the term from it to describe the characteristics of qi, two poles of everything is compatible to each other; therefore, the dichotomy can support each other. The principle believes qi meld heaven with human, subject with object, body with mind, individual with community, and birth with death. The second chapter explains the Wang Fuzhi's particular insights into human life. At first, he analyses the divergence among human, plants and animals, and recognizes human's moral ability deriving from the superior structure of human body and mind. To some extent, the concept is related to biology. He thinks that there is interaction between body and mind, so the behavior of a body can influence the quality of its mind. In other words, he puts forward a unique body theory that human body can cultivate its mind. Furthermore, the ability of mind is the result that comes from the collaboration of every single part of a body and the perception of mind originates from all the physiological organs and tissues. According to these concepts, he proposes a mind theory that is rooted in body. Because the theory partly involves physical concepts, he quotes the notions from traditional Chinese medicine to formulate his thoughts. This means that his thoughts contain physiology to some degree. At last, he integrates the mind theory of neo-Confucianism with the Eight Consciousnesses(aṣṭa vijnanakayaḥ) of Yogochara; thus, the content and quality of mind can be consistently renovated by energy exchange or activities of body and mind, so the metabolism not only works in body. Which food should be assimilated and what things should be done both depend on the ability of autonomy and measurement, and they can determine whether the moral stature is good or evil. This interpretation of the life abilities developed by life structure is depicted by Wang's splendid metaphor of dizi(笛子).The third chapter focuses on the cultivation techniques of human life which is both physiological and psychological. The author tries to discuss Wang's practical theory of how to live a finite life and how to adjust one's physical and mental conditions. In terms of the former, it is the essential question in relation to moral practice that all Confucianists emphasize. In terms of the latter, the question is related to the techniques of purification and transmutation on that Daoist scholars of inner alchemy concentrate. The various exercise techniques of inner alchemy form the infrastructure of life discourse and have become the interpretative foothold when he makes notes for many classics. As far as a single classic is concerned, his notes to Far-off Journey(遠遊) are the most detailed ones about exercise techniques, while the notes to Zheng Meng(正蒙注) is the most complicated. Briefly speaking, his theory of inner alchemy derives from the South school(南宗), but he eliminates some dross of it, and just reserves 'the metamorphosis of qi into spirit' (鍊氣化神). In the notes to Zheng Meng, he creates a new theorical system which consists of meditation, the investigation of things, and moral practice to protect the Confucianists' standpoint. Because he regards the techniques of purification and transmutation as the auxiliary principle of moral practice, the meditation called 'preserving spirit'(存神) is able to 'fulfill the human ability'(盡性).In the fourth chapter, the author discusses the Wang's ethics of life messagess and tries to clarify the relation between activities of body and mind and life messages. In short, human behavior, whether good or evil, will transform into life messages, and these life messages will be written in the qi of life, influence the quality of qi, and then be stored up in the dispersing qi that comes from the dead in Taixu(太虛). The peculiar theory has absorbed the seed and perfumation(bija and vasana) doctrines of Yogochara although he always thinks of it as an opposing force. When he refers to it, he strictly criticizes its fallacies to prove that the neo-Confucianism theory of qi is more reasonable. In order to dissertate the theme, the author chooses Wang's four writings as examples, including the notes to the Book of Rites(禮記章句), the creative notes to the book of changes(周易外傳), the notes to Zheng Meng, and the notes to Zhuangzi(莊子解).In the fifth chapter, the author discusses the Wang's politics of the circulation of qi and interprets the life messages influence the circulation of qi within the cosmos after a dead person transforms into the qi that records the messages. To put it differently, this kind of qi is able to determine the eco-environment and the political situation in the future. On this matter, the author selects the creative notes to the book of changes, the notes to Zheng Meng, and the notes to Zhuangzi as the instances to investigate the questions in the politics of circulation. Among them, 'the permanent effect of Emperor Yao and Jie's life messages'(代堯國桀), 'crossing the dichotomy without boundary'(兼體不累) , and 'the auxiliary effect of qi of life on the cosmos'(能移相天), they are crucial to the Wang's theory about the interaction of human life and the whole cosmos.In a word, there are three different aspects in the Wang Fuzhi's treatise on the transformation of qi and life: the cultivation techniques of human life, the ethics of life messages, and the politics of the circulation of qi. The first emphasizes the experience of body and mind can determine the quality of qi of life. The second focuses on the life messages within qi, which last forever. The third pays attention to the effect of life messages on the whole cosmos. As mentioned above, the life in Wang's treatise is not only psychological but also physiological. This means that this kind of life contains the meaning of humanities and biology; hence, it is both the philosophy of life and the science of life. The author even regards the treatise as a religion of Confucianism which is centered on qi.
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538 $a Mode of access: World Wide Web
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650 4 $a Spirituality. $3 555490
653 $a 船山
653 $a 生命
653 $a 氣
653 $a 內丹
653 $a 唯識
653 $a 跨界域
653 $a Chuan Shan
653 $a Life
653 $a Qi
653 $a Inner alchemy
653 $a Yogochara
653 $a Transdisciplinarity
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690 $a 0342
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856 4 0 $u http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=28122050 $z click for full text (PQDT)
880 1 $6 100-01/$1 $a 康自強
880 1 0 $6 245-02/$1 $a 王船山氣化生命論研究 : $b 儒家氣學、道教內丹學及佛教唯識學的跨界域激盪 = A Study of Wang Fuzhi's Treatise on the Transformation of Qi and Life : A Transdisciplinarity Inspired by the Melding of the Confucian School on Qi, Daoist Inner Alchemy and the Buddhist Yogochara.