教師著作

Permanent URI for this collectionhttp://rportal.lib.ntnu.edu.tw/handle/20.500.12235/31270

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    上古中國的自然觀初探
    (2003-01-01) 潘朝陽; Chao-Yang Pan
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    「中心-四方」空間形式及其宇宙論結構
    (國立臺灣師範大學地理學系, 1995-01-01) 潘朝陽; Chao-Yang Pan
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    中華文化的環境學
    (2004-01-01) 潘朝陽; Chao-Yang Pan
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    中華文化的臺灣本土
    (鵝湖月刊社, 2004-06-01) 潘朝陽; Chao-Yang Pan
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    「九年一貫．社會學習領域」：國民教育中的「兩國論」
    (海峽評論雜誌社, 2001-09-01) 潘朝陽; Chao-Yang Pan
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    偽儒與真儒的雙元性
    (2004-01-01) 潘朝陽; Chao-Yang Pan
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    儒家哲學的環境思想
    (國立臺灣師範大學地理學系, 1988-03-01) 潘朝陽; Chao-Yang Pan
    This thesis quotes six important confucian ancient classics: “LUN-YU” [論語], “MON­TSU” [孟子], “HSUN-TSU” [荀子], “SHU-CHING"[書經], “YI-CHING” [易經] and “CHUNG-YUNG”[中庸] to interpret the environmental thought of confucianism. Through the explanation of these classics, we have reached the following conclusions: 1. The Confucian's realization to the environment is neither meditation (mystic thought) or religious reflection nor the science which is to pursue “Logos” and “Pure Form”, it is the interpretation of “Human World” after reasonable and empirical observation on the Great Nature with a view to “Govern the World”. 2. Fundamentally, the Confucians regard the natural environment as a “environment of vitality”, in essence, it holds and possesses the function of “multiplying endlessly and moving continuously to and fro” and this function is perpetual, ever-lasting, enormous and infinite. 3. Two divinations, “CHIEN” [乾] & “KUN” [坤], of “YI-CHING” [易經] and the conception of “CHENG” [誠] of “CHUNG YUNG” [中庸] is exactly the ontological basis of the Confucian's recognition to the natural environment-“SHENG SHENG CHIH TE” [生生之德] (multiplying endlessly). Confucians hold the Great Nature internally and superiorly has its creative and developmental innate source of energy, i.e., “CHIEN YUAN” [乾元], “KUNYUAN" [坤元] or synthesized as “CHENG” [誠] or concluded to be one – “TIEN TAU” [天道] (Heaven). Since “TIEN TAU” may develop by itself, there shows out the vital and energetic Great Nature Environment-multiplying endlessly and moving continuously to and fro. 4. Facing this environment of spring vitality, Confucians particularly treat it in the manner of “Cosmic order” and “Moral Order” established by “Moral Metaphysics”, pursuant to this, there are “JEN” [仁] (or “CHENG”), i.e., “Moral Reason” or”Moral Humanism” to lead to the thought of “joining and helping the creative life of Great Nature”, from which the great Confucians, Mon-tsu & Hsu-tsu, construct their theory of “WANG TAU” [王道] – “Going into the woods in the right time”, then the people will get the sufficient food, a ap-pliances and wood materials, and thereof there will be no regret for being alive or died.
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    儒家影響下的傳統生活世界之空間性
    (韓國首爾：中國語文論譯學會, 2007-08-27) 潘朝陽; Chao-Yang Pan
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    儒家影響下的傳統生活世界之空間性
    (2007-05-19) 潘朝陽; Chao-Yang Pan
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    兩岸的中華文化傳統根基及其邁向全球的共同方向
    (2009/5/16-18) 潘朝陽; Chao-Yang Pan
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    南明遺民儒家朱舜水的「春秋節義」及其海上漂泊
    (2010/6/24-25) 潘朝陽; Chao-Yang Pan
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    古學取向的朱舜水儒學
    (2010-11-05) 潘朝陽; Chao-Yang Pan
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    「同心圓史觀」的史地教科書意識形態探索
    (2005-05-21) 潘朝陽; Chao-Yang Pan
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    周易的環境倫理及其大地關係
    (國立臺灣師範大學地理學系, 2002-11-01) 潘朝陽; Chao-Yang Pan
    現代化產生的環境生態的破毀和污染問題，追根究底，世人需從「機械論式世界觀」典範，方能澈底對治。當代生態保護運動和思潮以及環境倫理哲學，已能正面積極提出整全生機式的觀點，而以視大地如母的倫理，安置人文與自然的合一且和諧的親情式之關係。 整全生機式的典範，並非現代產物，乃是人類古典的天人智慧，中國經典中，整全生機之天人智慧，包括儒道陰陽諸家，均十分充盈豐富，有待我們開展當代性的經典詮釋而將古典智慧加以喚醒。 儒家是中國文化和思想的主流，其重要經典，特別是其經中之經的《周易》，承載著中國人的天人合一式的自然生態觀以及環境倫理；我們認為中國古代經典，並非哲人透過懸想玄思而在思想觀念上建構而形成，而是經由深切著明的生活和文明之實踐過程，往上提升而形成。中國人自古在大地上建立了有機生態農耕文明，中國人之心靈即於此大地基盤上，逐漸提升其思想而形成了人與天合一和諧之整全生機式本體宇宙論，而於《周易》中充分呈顯，而中國人在有機農業文明中所特有的人與大地親和的環境倫理，就是從這個思想系統中蘊涵而發生，《周易》即此倫理之載體。 本文以詮釋學的方法，就《周易》經傳文本以及有關於當代生態哲學、環境倫理等文本，進行古典和當代之思想觀念會通之詮釋。首先從《易繫辭》所提供的農耕訊息討論中國天人合一的環境倫理之基盤，此即中國的有機農業文明；再論及從此農耕生態之基盤而提升形成的「氣」的連續聯繫型宇宙思維形式；又再詮釋《易經傳》的環境生態觀和環境倫理；最後則畫龍點睛地點明《易傳》是以「仁」為核心之道德理想主義之生態觀，仁之觀點的生態觀和環境倫理學，正是中國特色的當代環境生態之智慧。
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    國學經典是中華文化和全球倫理的源頭活水
    (2009/11/27-29) 潘朝陽; Chao-Yang Pan
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    「在地認同」的迷思
    (鵝湖月刊社, 2003-02-01) 潘朝陽; Chao-Yang Pan
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    地方儒士興學設教的傳統及其意義：以臺灣為例的詮釋
    (東方人文學術研究基金會•中國哲學研究中心, 1990-12-01) 潘朝陽; Chao-Yang Pan
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    地理學方法論中的非實證論傳統
    (國立臺灣師範大學地理學系, 1987-03-01) 潘朝陽; Chao-Yang Pan
    Traditionally, geography has always been regarded as a branch of the so-called “positive science”, and as such geography is held to abide by such rigorous scientific inference procedures as hypothesis, collection; evaluation; and analysis of data; verification, establishment of model, and consequently forecasting based on conclusion. Geography derived accordingly is referred to as ‘scientific geography’, the philosophy underlying known as ‘positivism’. The progress of natural sciences which has been advancing vehemently in our times has considerable impacts on the philosophy, since the 19th century positivism has become an emerging trend for methodology, calling for the application of natural sciencse, mathematical and physical models to the study of social phenomena with a view to find out universal law accountable for all that is seen and that which prevails in the cultural and social phenomena everywhere worlwide. Way back following World War II, especially during the 60's and the 70’s, Geography for study has been deeply influenced by theories like positivism and logical positivism, a lot of spatial scientifically oriented theses on the subject of geography came up one after the other, with strong backgrounds of math and physics, especially geometrical spirits, as reflected in the points, segments of line, and surfaces characterising geographical settings. As a matter of fact, there is an ab-positivism philosophy which has been prevailing and outstanding enough in the tradition of the evolution of history, be it ‘Romanticism", “Neo-Kantianism”, “Historicism”, they altogether run contrary to “Naturalism”, “Materialism”, “Empiricism”, and even “Positivism”, any that which favors “Mechanism”, they opposed researching, handling of cultural and social issues by means of natural science in one way or another, but instead they advocated “cultural historical sciences”, with stresses given to humanitarian value, individual meaningfulness, and as such they can hardly agree with the pursuit of the so-called “universal law”, they proposed instead that the target set for humanitarian and sociological subjects should be to uphold the meaing of “human being”. In as early as days when Ritter became prominent, for geography a branch of study, methodology, unrelated to positivism, has been established, in particular a series of geographic thoughts including those propounded by Schlüter-Carl Sauer, Paul Vidal de la Blache, Hettner-Hartshorne, were aimed at illustrating the meaning of “Regional Uniqueness” through interpretative expression the philosophy behind all these is obviously other than positivistic in nature. In short, their philosophy openly and unanimously oppose the pursuit of a universal Jaw as the goal for geography, and prefer to interprete the meaning of Regional uniqueness by means of the structure and evolution of the heritage of the culture and historical contexts. The philosophical influence of Neo-Kantianism, Historicism, and even Ro­manticism call be found by means of their methodology.
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    地理學與人文關懷
    (國立臺灣師範大學, 1988-04-01) 潘朝陽; Chao-Yang Pan
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    多難興邦：神州雪災的啟示
    (海峽評論雜誌社, 2008-03-01) 潘朝陽; Chao-Yang Pan