| 田艮齋的超越意識 |
| Ganjae’s Transcendental Consciousness |
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| 作者 |
楊祖漢 |
| Author |
Yang, Cho-Hon |
| 關鍵詞 |
朝鮮儒學、
田愚（艮齋）、
性師心弟、
對天道的遙契
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| Keywords |
Chosan Confucianism,
Ganjae,
nature as teachers and heart-mind as student,
transcendent spiritual resonance with heaven
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| 摘要 |
韓儒田艮齋的思想型態可以綜合牟宗三先生所說的「超越的
遙契」與「內在的遙契」來表示，即艮齋通過內在的道德心性的
實踐來了解天道，是內在的遙契；但他所理解的性與天道，是有
超絕性的，即一定作為心所不能企及的，超越者的存在。心面對
性與天道，必須謹守奉持、不敢逾越，這樣才能克制人心的驕傲，
而能夠有合理的道德實踐。在這一意義下，天道的超越性是十分
顯明的。本文利用這一分析來表達艮齋思想的重點與其特殊的義
理型態。 |
| Abstract |
The structure of thought of the Korean Confucian scholar Jeon
Woo (Ganjae) may be characterized by combining what Mou Tsung-
san calls “transcendent spiritual resonance (chaoyue yaoqi)” and
“immanent spiritual resonance (neizai yaoqi).” Ganjae sought to
understand the Way of Heaven through the practice of the inner moral
mind-nature; in this respect, his approach exemplifies an immanent
spiritual resonance. Yet the nature and the Way of Heaven as he
understood them possess a dimension of transcendence: they
necessarily exist as a transcendent reality beyond the reach of the
mind. Before human nature and the Way of Heaven, the mind must
remain reverent, faithfully uphold them, and dare not overstep them.
Only in this way can the arrogance of the human mind be restrained
and proper moral practice achieved. In this sense, the transcendence
of the Way of Heaven becomes clearly manifest. This paper draws on
this analysis to articulate the central concerns of Ganjae’s thought and
its distinctive doctrinal configuration. |
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