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Learning and li: The Confucian process of humanization through ritual propriety.

機(jī)譯：學(xué)與禮：儒家通過(guò)禮儀進(jìn)行人性化的過(guò)程。

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摘要

Li, often translated as "ritual" or "ritual propriety," is among the most controversial notions of the Confucian philosophy. Its strong association with the Zhou tradition has caused it to be regarded with suspicion by both Western and Chinese representatives of modernity, mainly on the basis of the Enlightenment insistence of progressive rationality and liberation from the yoke of tradition. This work endeavors to offer a more balanced discussion of li by approaching it from the point of view of the Confucian view of learning or education. It offers a general philosophical discussion of the limitations of the critique of tradition and of rationality's claim to authority, leaning on several Western sources, notably Hans-Georg Gadamer, John Dewey and Pierre Bourdieu. Through an exposition of the ancient Chinese worldview of time and continuous change, it further points to the inevitability of li's adaptable and flexible nature. This underscores the argument, running through the work, that Confucius and his immediate followers did not endorse a program of returning to the Zhou tradition, but rather of reviving the "spirit" of the Zhou culture, involving active and personalized participation in tradition's sustention and evolution. An emphasis on li, therefore, is far from suggesting irrationality---such a view rather indicates the narrow definition of rationality as handed over from the Enlightenment "tradition." The difficulties with such a definition reveal themselves when trying to distinguish between education and indoctrination on a rational vs. irrational basis. The ancient Confucian philosophy of education and personal cultivation steers clear of these problems altogether while at the same time insisting on teaching methods that maximize the student's own initiative and personal realization. In this regard, li reveals itself as an indispensable pedagogical tool, both deepening students' understanding of the significance of their tradition, enabling them to realize their own contribution to its continuous unfolding and thereby providing them with a profound sense of meaning in their daily activities. The concluding chapter brings the issue to the present, and begins with a critical discussion of the prospects of li in the modern world. Lastly, it turns to the state of education both in the world at large and in the People's Republic of China, pointing out some problems for the development of effective education, but certainly some promising signs as well.
機(jī)譯：李常被翻譯成“禮儀”或“禮儀禮儀”，是儒家哲學(xué)中最具爭(zhēng)議的概念之一。它與周氏傳統(tǒng)的緊密聯(lián)系使它受到西方和中國(guó)現(xiàn)代性代表的懷疑，主要是基于啟蒙運(yùn)動(dòng)堅(jiān)持漸進(jìn)理性和從傳統(tǒng)的the鎖中解放出來(lái)的。這項(xiàng)工作旨在通過(guò)從儒家的學(xué)習(xí)或教育觀點(diǎn)出發(fā)，對(duì)禮禮進(jìn)行更均衡的討論。它以西方的一些資料為依據(jù)，對(duì)傳統(tǒng)批評(píng)和理性主張權(quán)威的局限性進(jìn)行了一般性的哲學(xué)討論，特別是漢斯-喬治·加達(dá)默爾，約翰·杜威和皮埃爾·布迪厄。通過(guò)闡述中國(guó)古代的時(shí)間觀和不斷變化的世界觀，它進(jìn)一步指出了李的適應(yīng)性和靈活性的必然性。這強(qiáng)調(diào)了貫穿整個(gè)工作的論點(diǎn)，即孔子和他的直接追隨者們并沒(méi)有認(rèn)可恢復(fù)周氏傳統(tǒng)的計(jì)劃，而是恢復(fù)了周氏文化的“精神”，涉及積極和個(gè)性化地參與傳統(tǒng)的維持和發(fā)展。演化。因此，對(duì)li的強(qiáng)調(diào)遠(yuǎn)非暗示非理性-這種觀點(diǎn)反而表明了從啟蒙運(yùn)動(dòng)“傳統(tǒng)”移交的理性的狹義定義。當(dāng)試圖在理性和非理性的基礎(chǔ)上區(qū)分教育和灌輸時(shí)，這種定義的困難就暴露出來(lái)了。古老的儒家教育和個(gè)人修養(yǎng)哲學(xué)完全避免了這些問(wèn)題，同時(shí)堅(jiān)持了最大限度地發(fā)揮學(xué)生的主動(dòng)性和個(gè)人實(shí)現(xiàn)力的教學(xué)方法。在這方面，李秀英將自己展示為必不可少的教學(xué)工具，既加深了學(xué)生對(duì)傳統(tǒng)意義的理解，也使他們能夠意識(shí)到自己對(duì)傳統(tǒng)的不斷發(fā)展所做出的貢獻(xiàn)，從而在日?；顒?dòng)中給他們以深刻的意義。 。最后一章將這個(gè)問(wèn)題帶到了現(xiàn)在，并從批判性地討論鋰在現(xiàn)代世界中的前景開(kāi)始。最后，它談到了全世界乃至整個(gè)中華人民共和國(guó)的教育狀況，指出了發(fā)展有效教育的一些問(wèn)題，但當(dāng)然也有一些可喜的跡象。

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  • 作者

    Sigurdsson, Geir.;

  • 作者單位

    University of Hawai'i.;

  • 授予單位 University of Hawai'i.;
  • 學(xué)科 Philosophy.
  • 學(xué)位 Ph.D.
  • 年度 2004
  • 頁(yè)碼 239 p.
  • 總頁(yè)數(shù) 239
  • 原文格式 PDF
  • 正文語(yǔ)種 eng
  • 中圖分類 哲學(xué)理論;
  • 關(guān)鍵詞

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