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    政大機構典藏 > 文學院 > 哲學系 > 期刊論文 >  Item 140.119/62827
    Please use this identifier to cite or link to this item: http://nccur.lib.nccu.edu.tw/handle/140.119/62827


    Title: 空間山水與雲氣-對中國山水畫論與宇宙論的哲思
    Other Titles: Space, Landscape and Cloud: Philosophical Inquiry on Chinese Landscape Painting and Ancient Cosmology
    Authors: 沈清松
    Shen, Vincent
    Contributors: 哲學系
    Keywords: 中國古代宇宙論;心靈哲學;空間;山水;山水畫;雲氣;畫論
    Chinese Cosmology;Philosophy of Mind;Space;Landscape;Cloud;Chinese Painting Theory
    Date: 2012.11
    Issue Date: 2013-12-20 17:45:22 (UTC+8)
    Abstract: 本文試圖藉著探討中國古代宇宙論,以發揮「山水顯道」的哲學意涵。從宇宙論看來,道先開顯出空間,而後在空間中出現氣或水、形體、生命、動力與變化等,於是而有山水及其景色變化。本文將從哲學上評論與定位〈恆先〉的氣優先論與〈太一生水〉的水首生論。再者,山水往往出現於雲氣之中,而雲氣是氣與水、天與地、形上與形下的綜合呈現。本文將比較與評論達彌虛(H. Damische)《雲的理論》中的一些想法。在宇宙論主導下,本文亦從心靈哲學角度,探討人由眼目、心靈居游山水所形成之「表像」(representation),經由心靈中「神」的作用轉化成「顯象」(manifestation),於是能如易象一般開顯道體,甚至含道應物、澄懷味像。本文從作者提倡的原初慷慨、外推與內省之辯證等,來詮釋張璪「外師造化,中得心源」的哲理,順便闡釋〈畫山水序〉、〈恆先〉、〈太一生水〉、〈大宗師〉與〈水地〉等相關文本,並隨手與西哲比較,以顯示中哲之特色或可普性。
    In exploring ancient Chinese cosmology, this paper attempts to explicate the philosophical meaning of the idea that "landscape manifests Dao." Cosmologically speaking, Dao first manifests intself into space, and then there appears qi or water to give birth to bodies, life, energy and change, so that finally we have landscape and scenery to appreciate with. Along this line of thinking, I assess and put into their right place the philosophical discourses of the recently unearthed Hengxian (The Conatant Precedes) and Taiyi shengshui (The Great One Gave Birth to Water). In traditional Chinese painting, landscape often appeared with clouds, and clouds were considered as the always changing sythesis of qi and water, heaven and earth , the metaphysical and the physical. With this discussion we will be able to compare and asses s H. Damische's theory of cloud. Led by our cosmological reflections, we will explore, from the perspective of philosophy of mind, the representations formed by eyes and minds, which, through the transfromation of the human "spirit," they become manifestations of Dao, in holding to which the sage is able to respond to all things, and towards which the painters and viewers of landscape paintings are able to purify their mind in order to taste the representations as manifestations. Using my theory of original generosity and the dialectic between strangifcation and reflection, I interpret philosophically what Zhangzao means by "imitating natural trasformation" (cosmology) and "grasping the orignal source of one's heart" (philosophy of moind), and some major Chinese philosophical texts, and compare their ideas with similar ideas in Western philosophy, to show the speciality and universalizability of Chinese Philosophy.
    Relation: 哲學與文化月刊, 39(11), 77-94
    Data Type: article
    Appears in Collections:[哲學系] 期刊論文

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