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| 以《論語》的觀點探討生命教育 |
| Life Education Discussion from Viewpoints of the Analects of Confucius |
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| 作者 |
蔡林樟 |
| Author |
Lin-Chang Tsai |
| 關鍵詞 |
孝、
悌、
忠、
信、
生命教育
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| Keywords |
:Filial Piety,
Fraternal Duty,
Loyalty,
Faith,
and Life Education
|
| 摘要 |
《論語》強調「主體性」與「內在道德性」，是學做人。本文
從孔子由仁行義的相關文獻中，闡發「仁」本身即為價值根源。
因此，針貶諸種以西方哲學理論理解中國傳統思想所可能衍生的
弊病，皆無損儒家踐仁行為產生的價值。
二千多年來，儒家文化的發展都以「仁」為生命最高層的心
靈指標，儒家仁民愛物，慈心不殺，戒殺止暴，其旨出於「所與
民物其大本出於一源。」是以，踐仁的行為本身就是義，若但知
私己而不知仁民愛物，是於大本一源之道已悖而失之矣。
然全書體大思精，不易系統詮釋，本文嘗試藉由不同的思
考、不同的表達方式，把孔子的思想說得更清楚，藉以展示《論
語》之殊勝。 |
| Abstract |
“The Analects of Confucius” emphasizes the “subjectivity” and “intrinsic
morality”, which means learning to be a man. From relevant literature of
Confucius's benevolence and righteousness, this essay expounds that the
“benevolence” itself is the source of value. Thus, all the shortcomings that may
be derived from the understanding of traditional Chinese thoughts by western
philosophical theories will not damage the value generated by the Confucian
practice of benevolence and righteousness.
For more than two thousand years, the development of Confucian culture
has taken the “benevolence” as the spiritual index of the highest level of life.
Confucian benevolence is to love the people and things, be benevolent not to
kill, and stop killing and violence, and its decree is from “I and all creatures in
the world are from the same one source in the most essence”. Therefore, the
behavior of practicing the benevolence is the righteousness. If one person only
knows to benefit oneself but does not know to love other people and things, it is
contrary to the principle of one source.
However, the whole analects are broad in conception and meticulous in
details, and are not easy to be interpreted systematically. This essay tries to
explain Confucius' thoughts more clearly through different ways of thinking and
expression, so as to show the extraordinary success of the Analects of Confucius. |
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