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|Title:||“乐活心学” ：明儒颜钧“乐”的思想与实践 = Being happy in mind learning : the thought and practice on "happiness" by Yanjun||Authors:||吴枝霖 Goh, Chee Ling||Keywords:||DRNTU::Humanities||Issue Date:||2012||Abstract:||“乐”不仅仅只是感官感受而已，既是一种“境界”的表述，也是一种“心态”的表现，更是人们所追求的一种现实与心灵状态。而通过对孔孟等人的研究，不难察觉从先秦时代发展到明末的“乐”的意指与意义已有所改变，它不只是单纯的感情、情绪指涉，也升格成为一种内心的本然状态，并成为一种人们所追求的终极生活目标。 泰州学派的创始人王艮，另外的主要传人有王栋、王襞、徐樾、赵贞吉、何心隐等人，其中颜钧虽然较少被后人所提及，但颜钧在泰州学派中扮演着很重要的角色。颜钧所提出修养身心的方式与思想内容与其他同期的思想家很不一样，他就像个维护正统又回归传统儒学的使者。颜钧继承了先师王艮与王襞（王艮之子）对“乐”的想法，并加以融入进自己的想法当中，并以此发展出独有的“儒式乐活心学”，其中神秘的宗教色彩更是他引人注目的地方。 本文即旨在以《颜钧集》为主要研究文本，研讨颜钧对“乐”的追求、意义与方式，进而探索晚明时期所呈现一种宗教化的“乐”的境界。本文将以颜钧“放心体仁”、“开心逐乐”与“神道设教”三者关系为主要分析脉络，建构其“儒式乐活心学”的思想。颜钧对“乐”的了解涵盖了“孔颜之乐”与王艮“乐学歌”的价值与精髓，这与他的人生意念有绝大的关系，因为他是秉持着孔孟的仁德与性善内容入世。故本文重点将会着重对“乐”作解说，并加以分析其价值。Happiness (乐), which is linguistically rendered as happiness, acquires a broader meaning in a Confucian context. Other than describing a sensory experience, happiness also refers to a state of mental experience and the expression of a particular mindset. Above all, the Confucian notion of happiness involves the pursuit of a realistic state of mind. Past research on happiness have pointed to its morphing etymology from Pre-Qin to Late-Ming eras. Over the said period, happiness progressed from being an emotion referent to an inherent state of the mind and finally an end in itself. This progress had been largely spurred by the efforts of the Tai-Zhou School (泰州学派，taizhou xuepai), a branch of Yang-Ming philosophy in the late-Ming era. However, this paper finds that past research had largely focused on the contributions made by key members of the School, and as a result, neglected unique perspectives offered by her lesser members. Yan Jun (颜钧, Yan Jun) is one such example. Through an integration of his teachers’ views with his ideas, Yan proposed a unique perspective towards practicing happiness in the everyday context. This paper aims to explore the key tenants of Yan’s perspective through a close reading of his works, and working from there, also seeks to elaborate on the religious view of happiness in the late-Ming context. Our findings reveal that Yan’s perspective on happiness is in fact a synthesis of his teacher’s views and his understanding of Confucius on the subject.||URI:||http://hdl.handle.net/10356/48288||Rights:||Nanyang Technological University||Fulltext Permission:||restricted||Fulltext Availability:||With Fulltext|
|Appears in Collections:||HSS Student Reports (FYP/IA/PA/PI)|
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