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人 的 意 義
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尤煌傑•潘小慧 主編
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1996年我們在輔仁大學共同參與由校牧田默迪神父和宗教輔導中心主任許詩莉修女共同發起的跨院系研討會，大約有八至十位不同科系的老師參加。這個形式簡單的討論會每月舉行一次，每人輪流當一次引言人。當年的主題是「人」，我們嘗試經由各個不同專業領域的研究者來瞭解「人」的意涵。本刊編委會召集人劉兆明教授於第二年參與了我們的討論會。他當時就對於這個主題非常感興趣。在彼此多次討論後，企盼能由不同學科角度來探究「人的意義」專題的構想，也逐漸浮現出來。
我們對於編輯學術刊物和籌備學術會議都有過不少經驗，但是要跨出自己的學科領域主編專題，則是頭一遭。由於不同學術領域的專家對於這個專題的認知差距頗大，再加上對主題的認知還不夠成熟，以至於初期的邀稿過程並不順利。我們當初的單純想法，是希望能夠從各個不同的研究領域來討論「人」這個主題。後來一方面瞭解到不同學術領域橫向溝通的困難，另一方面也更深刻地體認到要把「人」當作一個客觀對象加以解剖、分析的內在矛盾性。就如本專題劉千美教授的論文前言所云：「因為『人』不是科學認知的對象，卻是科學認知與倫理行為的形上學預設。而所有有關人的認知判斷，都將觸犯形上學推論的歸謬法，成為無意義的命題。」這段話正好詮釋了本次專題的意義導向。
雖然「人」是作為許多學科，特別是一切人文學科的共同研究對象，但是要了解「人」這個主題，它不應該以分段的方式來陳述，而只能是以整體的方式來詮釋。在這個意義下，我們容許透過不同的詮釋理論或各種不同的觀點作為出發點，來整體的看「人」。所以，這個專題的最佳處理方式似乎仍然是回歸到哲學思辨的層次。在這個脈絡下，我們所認知的「哲學」意義，不是指一個如同物理學或法律學的專業學科，而是把哲學當作整個討論的背景。我們需要一個能夠以最普遍的方式涉入所有關於人的討論，而哲學應是適當的進路。
本次專題最後敲定的論文計有七篇。從各篇論文的大意上來看，林耀盛的論文是從心理學的研究作為出發點；尤煌傑的論文是從哲學人學的研究出發；潘小慧的論文以儒家哲學為中心主軸；劉貴傑的論文以佛學思想為主軸；羅光的論文以天主教思想為主軸；劉千美的論文以美學為基調；宋文里的論文從符號學在社會學研究工作的應用為出發點。從學科的分布來看，包括心理學、哲學人學（也可稱之為哲學心理學）、儒學、基督神學、美學、社會學。從取材的角度來看，這七篇論文，關於儒學和佛學二篇，以中國哲學思想為主幹，其餘五篇多以西方思想為大宗。而宋文里的論文，比較特別的地方在於引用西方的符號學作為工具，來研究中國的民俗占卜（碟仙）。劉千美的論文則在文末也徵引一些儒墨思想的論點。
如果從人生的最高價值境界，即：真、善、美、聖，來看這七篇論文，則我們看到宋文里、劉貴傑、劉千美、林耀盛的論文都各自談到了某些關於真理與認知的問題，潘小慧的論文特別著重在倫理問題，劉千美的論文特別著重在審美與藝術哲學的問題，羅光、劉貴傑的論文則提升到了聖的境界。
我們都是哲學界的研究者，對於問題的理解方式和心理學界朋友的理解方式，有某些程度上的差異。論文編排的順序，主要是基於從讀者群的特性來考量。其實這個主題的各篇論文，可以按照讀者各自的偏好安排閱讀順序。打個譬喻，這七篇論文就好像七扇窗戶，分別從不同角度朝向一個共同的景象開顯出來。所以每篇論文都是在各自的主題之下自成一格，彼此之間並不存在理解主題的次第性預設。盼望各位讀者能找到一個契入主題核心的切口，並藉此專題能引發更多更深關於人的思考。
（撰稿人：尤煌傑、潘小慧，二人均為輔仁大學哲學系副教授及本刊編輯委員）
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非此非彼：初探心理學的人論及其意義
The Being That Is Not the Only One： Reconstructing
the Psycho-cultural Meaning of Human-being
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林耀盛
高雄醫學大學心理系
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Yaw-Sheng
Lin / Department of Psychology Kaohsiung Medical
University
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猶如希臘神話Sphinx的擋道，掀開人類意義的謎面似乎是個難解的困題。當試圖明確地以心理學角度探究解析人的本質及其世界觀，面臨著運用所謂「操作型定義」語言的詞窮處境。本文借道於Habermas所廓清的人類認知旨趣，分別以「技術的：正常與偏鋒的越界」、「實踐的：自我與他者的辯證」與「解放的：意識與潛意識的交談」三大面向，嘗試解（建）構心理/人的相關論述，這樣的作為是遠離「我思故我在」二元對立思考的笛卡爾式心理學面貌，以重構心理/文化人主體意義的一種徑路。最後，本文則透過Shotter所倡導的「第三類知識」等等相關論述，說明學術社群以多元包容開放的態度將歷史文化脈絡重新放入心理學的研究議程，或是在一片主體消逝的訃告輓歌中，踐行轉化心理學特性以搶救並彰顯人類主體意義的另類取徑。
關鍵詞︰正常、偏鋒、自我、他者、意識、潛意識
作者簡介︰
林耀盛
台灣大學心理學博士（臨床心理學） / 高雄醫學大學心理系助理教授
通訊處:（807）高市三民區十全一路100號 高雄醫學大學心理系
電話（07）3215422轉19 傳真（07）3233716
E-mail：kstpe@yammail.com.tw |
It is a shibboleth to answer "what is human-being"
from the view point of psychology. If we try to
define the meaning of a person within the positivism
discourse, we may miss the dynamic characteristics
of human-being. Therefore, the author presented
three propositions to de/re-construct the multiple
meanings of human-being through the derivative of
"knowledge and human interests" originated by Habermas;
namely, the cross-boundaries of normality and deviance,
the dialectics of self and other, and the dialogues
of consciousness and unconsciousness, to highlight
the new landscapes of psychological being after
such epistemological turn. Finally, the author pointed
out that it is an alternative route to understand
the meaning of human-being from the psycho-cultural
context beyond the dualism, a way approaching the
subjectivity of being in the world.
Keywords: normality, deviance, self, other,
consciousness, unconsciousness |
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引頸企盼的思維者：關於人的意義的考察
Upward Looking Thinker: A Reflection on the Meaning
of Man
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尤煌傑
輔仁大學哲學系
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Huang-Chieh
Yu / Department of Philosophy Fu-Jen Catholic
University
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本文旨在探討人的觀念、人的起源、人的發展、與人的意義。在「人的觀念」，介紹「人」這一觀念的字源學上的意義，以及相關的問題。在「人的起源」，分別就：（1）神話的起源，（2）聖經的教義，（3）自然科學的理論，（4）創造與演化之間的調和，討論問題。在「人的發展」，作者先介紹了「位格」這個詞的來源，它的哲學意義，以及在心理學的發展，及其與哲學理論的相關性。最後，在「人的意義」，主要根據德日進的觀念，闡述人的存在在大宇宙的意義，人的位格的重大意義。
關鍵字：人、位格、人格、創造論、演化論、創化論、達爾文、德日進
作者簡介：
尤煌傑
輔仁大學哲學博士 / 輔仁大學哲學系副教授
通訊處:（242）台北縣新莊市中正路510號 輔仁大學哲學系
電話（02）29031111轉3227 傳真（02）29047726
E-mail：phil1011@mails.fju.edu.tw |
This paper discusses the idea of man, the origin
of man, the development of man, and the meaning
of man. In the idea of man, the author tries to
introduce the etymological meaning of the word "man"
and to explain the problems about man. In the origin
of man, the author discusses the problems from (1)
mythological origin, (2) Biblical doctrine, (3)
theory of natural science, and (4) the synthesis
of creation and evolution. In the development of
man, the author introduces the etymological meaning
of the word "person" and its philosophical meaning,
then its development in psychology and its relations
with philosophical theories. Finally, in the meaning
of man, the author concludes the article by the
idea of Teilhard de Chardin to explain the meaning
of human being in cosmos and the important meaning
of human person.
Keywords: man, person, personality, creative
doctrine, evolutionism, creative evolutionism, Darwin,
Teilhard de Chardin |
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邁向整全的人：儒家的人觀
Towards a Holistic Person: A View on "Person"
in Confucianism
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潘小慧
輔仁大學哲學系
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Hsiao-Huei
Pan / Department of Philosophy Fu-Jen Catholic
University
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本文嘗試從我們自己文化的主流傳統-儒家思想中，對「人」的特有觀點進行詮釋與反省的工作；也由於作為一個邁向二十一世紀的後現代人，作者也不免將中國儒家哲學置於當今世界多元文化的一元，不排除與其他文化傳統可有的對話與交流。首先，從語源的角度分析中西文的「人」字（Anthropos，Homo，Man，Person，人）；其次，點出儒家哲學的本質是一種「人學」，而人學即是「仁學」；再者，這樣的人學或仁學由於觀照人的全體大用，甚至上通於天，天人合德，因此是恰當地說明了人的意義與價值，可說是一種「整全的人」。
關鍵詞︰儒家、人、人學、仁學、倫理人、整全的人、完整的人文主義
作者簡介︰
潘小慧
輔仁大學哲學博士 輔仁大學哲學系副教授
通訊處:（242）台北縣新莊市中正路510號 輔仁大學哲學系
電話（02）29031111轉3336 傳真（02）29047726
E-mail：phil0001@mails.fju.edu.tw |
This paper is an attempt to interpret and reflect
on the specific view on "Person" in Chinese mainstream
culture-Confucianism. In the course of discussion,
I shall regard the thought of Confucianism as a
part of the multiculture in the modern world. And
it is possible for Confucianism to communicate with
and exchange experiences with other cultures. I
would like in this paper to firstly analyze the
term "Person"(Anthropos, Homo, Man, 人) from an etymological
point of view. Secondly, I would like to point out
the fact that the nature of the thought of Confucianism
is 'philosophical anthropology that is theory of
Jen(仁學). Besides, due to the fact that this philosophical
anthropology or theory of Jen is concerned with
man as a whole-even man is in connection with Heaven,
and possesses the unity of virtue of Heaven and
man-it properly explicates the meaning and value
of man, i.e. the holistic person.
Keywords: Confucianism, person, philosophical
anthropology, theory of Jen, man as moral, holistic
person, integrated humanism |
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中國傳統佛學有關人的義蘊
On the Traditional Chinese Buddhist Concepts of
"Man"
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劉貴傑
新竹師範學院社教系
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Kuei-Chieh
Liu / Department of Social Studies Education National
Hsinchu Teachers College
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本文試圖就人的緣起、人的本質、人的認知、人的歸宿四方面，描述中國傳統佛學有關「人」的義蘊。首先援引華嚴宗五祖宗密的《原人論》，說明「人」緣起的五個步驟。其次，依據宗密、竺道生、達摩、慧可、僧璨、道信、弘忍、慧能等祖師的觀點，闡明「人」的本質就是如來藏、佛性、自心、本心。佛性就在眾生自身之中，就是眾生自己的本性，只須向自性皈依，不須向別處皈依。然後，再依僧肇的《般若無知論》說明人的感官無法認識抽象的、絕對的佛性或如來藏。僧肇認為由感官所獲得的凡情知識「有所知，則有所不知」，要達到無所不知，就必須捨離常人的俗知，這是運用消融認知的方法，擺脫有限的束縛，以便直達無限的真諦境界。最後陳述中國大乘佛學認為「人」的歸宿就是涅槃，涅槃是擺脫煩惱，掃除無明的清淨境域。另外，分別論述鳩摩羅什、僧肇、道生等高僧的涅槃思想，以及獲得涅槃的方法。結論部分，強調佛本是人，與凡夫一樣有生死。人必須建立自己本來是佛的自信和自覺，突破自卑情結，喚起主體意識。尤其是中國後期南禪強調人的「自在」、「自由」，和自覺自己的位置，實現自己的價值，更能活潑的表現了主體自身的存在，體現了與佛平等的地位和人格。
關鍵詞：如來藏、佛性、闡提、般若、真諦、五蘊、涅槃、性空
作者簡介︰
劉貴傑
中國文化大學哲學研究所博士班畢業，國家博士 / 新竹師範學院社教系教授
通訊處:（300）新竹市南大路521號 新竹師範學院社教系
電話（03）5213132轉2812 傳真（03）5256802
E-mail：joseph@nhctc.edu.tw |
This paper tries to describe the traditional Chinese
Buddhist concepts of "man" in relation to four aspects:
the origin, essence, cognition and final resort
of "man". At first, the fifth patriarch of the Hua-yen
school, Tsung-mi, is cited, who in his "Treatise
on the Origin of Humanity" explained in five steps
the origin of "man". Next, the essence of "man"
is explained according to the ideas of the patriarchs
Tsung-mi, Chu Tao-sheng, Bodhidharma, Hui-k'o, Seng-ts'an,
Tao-hsin, Hung-jen and Hui-neng, who defined it
as "Tathagatagarbha, Buddha-nature", "one's own
mind, the original mind". The Buddha-nature is in
the sentient beings themselves, it is the original
nature of the sentient beings, and they only have
to take refuge in their own self-nature, not in
anything different from themselves. Subsequently,
Seng-chao's treatise "Prajna is without Knowledge"
is quoted, in which Seng-chao explained that the
sensory organs of man are incapable of knowing the
abstract, absolute Buddha-nature or Tathagatagarbha.
Seng-chao held that the profane knowledge acquired
through the sensory organs "knows something, and
therefore knows not everyhing (i.e. truth)", if
one wants to know anything, one has to give up the
common knowledge of ordinary people by means of
melting away from cognition and casting off its
limitation, whereby one directly attains to the
unlimited sphere of absolute truth. Finally, it
is explained that according to Chinese Mahayana
Buddhist thought the final resort of man is Nirv??a,
the pure sphere free from passions and ignorance.
Additionally, it is discussed how eminent monks
like Kumarajiva, Seng-chao and Tao-sheng described
the Nirvana and the method to acquire it. In the
concluding remarks it is emphasized that the Buddha
was a man himself, and that he like any other ordinary
man was bound to the cycle of birth and death. Man
should be confident and aware of his own original
Buddhahood, get rid of his inferiority complex,
arouse his subjective consciousness. Especially
the later Southern Ch'an school, which emphasized
"freedom" and "easeness", the position of self-awareness
and the value of actualizing oneself, expressed
even more vividly the existence of an independent
self and manifested a position and personality equal
to the Buddha.
Keywords: Tathagatagarbha, Buddha-nature,
Icchantika, Prajna, Ultimate Truth, Five Skandhas,
Nirvana, Emptiness |
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天主教的人論
Christian Anthropology
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羅光
輔仁大學哲學系
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Stanislaus
Lokuang / Department of Philosophy Fu Jen Catholic
University
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本文以「三人論」來講天主教的人論。此「三人」即：（1）本體的人，（2）世間的人，（3）永生人。本體的人說明人的形上學結構，人有身體和靈魂，而靈魂來自天主的創造。人的本體由心物合成一個有理性的動物。物為身體，心為靈魂。靈魂為生命的根基。人的靈魂不滅，所以有永生。天主按照自己的肖像創造人。天主的肖像即是人的靈魂。世間的人說明婚姻家庭、國家、自然界共同構成人在世間的生活環境。人一出生，便是「生」在家庭裏。家庭因婚姻而形成。國家為保護個人而發展。人類由天主造物主獲得權利和使命，管理萬物和利用萬物。永生人說明人的靈魂不滅，人死後，靈魂仍活動。天主教的人論完整地表現在在永生人的意義內。永生人為超性人，在加入耶穌基督的神性生命，使本性生命超性化。超性生命是以信、望、愛三德融化本性的生命。在密契生活中，人的生命伸展與無限的生命相融合。密契生活在日常活動，祈禱，以及寧靜中的密契得到逐級提昇。
關鍵詞：本體的人、世間的人、永生人、靈魂、超性生命、密契生活
作者簡介︰
羅光
羅馬傳信大學哲學神學研究所博士 / 輔仁大學講座教授
通訊處:（242）台北縣新莊市中正路510號 輔仁大學哲學系
電話（02）29031111轉2327 |
I wish to explain in this paper the Christian theory
of man by the "theory of three men". That means:
(1)ontological man, (2)man in the mortal world,
(3)eternal man. "The ontological man" explains the
ontological structure of man. The man has body and
soul. The soul is created by God. The essence of
man is synthesized to be a rational animal from
spirit and matter. The matter becomes body, and
the spirit becomes soul. The soul is the root of
life. Human soul is immortal; therefore, it has
eternal life. God's image is the soul of human being.
"Man in the mortal world" explains marriage and
family, nation, and the Nature co-construct the
living environment for man in the mortal world.
When one is born, he is born in his family. A family
is formed by marriage. And a nation is developed
to protect the individuals. Human being receives
his right and mission from God, the Creator, then
he manages and uses all things in the world. "Eternal
man" explains human soul is immortal, it will act
even after man's death. Christian anthropology is
manifested completely by the meaning of eternal
man. The eternal man is a man with transcendence.
When it joins to the divine life of Jesus Christ,
it is transformed from natural life to transcendent
life. The transcendent life melts the natural life
by the virtues of faith, hope, and love. In mystic
life, human life extents itself and harmonizes itself
with unlimited life. The mystic life upgrades itself
gradually by the steps of daily life, praying and
the mystic in silence.
Keywords: ontological man, man in the mortal
world, eternal man, soul, transcendent life, mystic
life |
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論人的美感向度
The Aesthetic Dimension of Human Existence
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劉千美
東吳大學哲學系
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Johanna
Liu / Department of Philosophy Soochow University
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本文主旨在於從美學的角度探討人的存在的意義與價值，首先指出美感與創作是每一個人天生本有的能力，而不是特殊天才專屬的奇才異稟。其次論述美感經驗對人存在的重要性，在於美感是人置身於世界的重要方式。第三，指出憑藉藝術與美感經驗的體悟，人才能獲得真正的自由與解放，從一己之私的偏狹欲望，和封閉於自我的欲望中獲得解放，因而得以優遊自在於任其存有的真實之境。最後，人居於世間，茫然度日，不曾真實存在，唯有居存以詩，才能真實存在。
關鍵詞：美感、美感經驗、創作能力、快感、自由解放、居存、詩
作者簡介︰
劉千美
比利時魯汶大學哲學博士（美學、藝術哲學、詮釋學） / 東吳大學哲學系副教授
通訊處:（111）北市士林區臨溪路70號 東吳大學哲學系
電話（02）28819471轉6232 |
The main objective of this article is to inquire
the value and the meaning of human existence from
the viewpoint of aesthetics. Its basic arguments
consist in the following points: First, sense of
beauty and power of creation are the inherent faculty
of everyone, not the privileged talent of some special
geniuses or prodigies. Second, the importance of
aesthetic experience for human existence consists
in the fact that sense of beauty is a precious way
of being with oneself in the world. Third, through
the contemplation of Art and Beauty, one could liberate
him/herself from the enclosure of individual desires
limited to the satisfaction of egoistic instincts.
Aesthetic experience, different from experience
of sense pleasure, could render human beings free
in the spiritual horizon of letting-be. Fourth,
human existence will be meaningless if it is wasted
in daily life without experiencing the True Being.
It is only when dwelling in a poetic way that he/she
could have a chance to encounter with the True Being.
Keywords: sense of beauty, aesthetic experience,
creative power, freedom, dwelling, poetry |
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物的意義：關於碟仙的符號學心理學初探
The Meaning of an Object︰ Towards a Semiotic Psychology
about Dieh-Xian
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宋文里
清華大學社會學研究所
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Wen-Li
Soong / Institute of Sociology National Tsing
Hua University
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從最基本的概念開始，符號學心理學就和建立在客觀實體論之上的傳統科學有顯然的差異。物究竟是什麼？對這個問題的回答必須從Peirce對於符徵、物、言詮的三項式原則去開始探究。而本文所欲探究之物乃是一種屬於占卜術的碟仙。碟仙在此不應被視為一個已完成定義的客體物，而應視為一個有待完成的文化物項來看待。在玩碟仙之中的人則應視為進入一場占卜論述的故事中人。由於碟仙具有「講話」的功能，因此我們必須瞭解講話和語言的關係；由於講話的主體不同於心理學慣稱的主體，我們也必須瞭解如何透過講話對談而形成對談的主體性。更有甚者，這種形式的對談不只是個人行動，而是一種聯合行動，其中所進行者則是夾帶著傳統占卜論述的全部力量而現身的談話。對於占卜術的符號學分析有助於瞭解求卜者之所求以及其中的意義在於「合乎我意」。但是，更進一步的探究還可發現：「我意」的內涵不一定受限於占卜傳統裡的給定文本，而有向外任意擴延的可能性。
關鍵詞：符號學、符號學心理學、碟仙、占卜術、Charles Sanders Peirce、Umberto
Eco
作者簡介︰
宋文里
美國伊利諾大學哲學博士（諮商心理學） / 清華大學社會學研究所副教授
通訊處:（300）新竹市光復路二段101號 清華大學社會學研究所
電話（03）5742819 傳真（03）5722800
E-mail︰wlsoong@mx.nthu.edu.tw |
Starting from the very basic concept, this study
of semiotic psychology attempts to build up a comprehensive
understanding of an occult object through an investigation
of the Dieh-Xian (a Chinese Ouija) phenomenon. What
is an object? When Charles Sanders Peirce first
coined the tripartite structure of sign-object-interpretant,
he actually suggested a new psychology for the study
of things. Being situated in an interlocutionary
relations, people can only understand the dialogue
as if they are in the story. The nature of the object
and, subsequently, the speaking subject, are to
be restated. Dieh-Xian is not an objective thing
but a thing capable of becoming a speaking subject.
"He/She" may be a spokesperson of the occult tradition,
and may be a Self. The findings of the investigation
show that Dieh-Xian is able to grow through the
expansion of its meaning in the text and its context.
Keywords: semiotics, semiotic psychology,
Dieh-Xian, occultism, Charles Sanders Peirce, Umberto
Eco |
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