“道”与“君子”:儒家的自我修养论

Dao and Chun Tzu:Confucian Theory of Self-cultivation

依照文化心理学"一种心智、多种心态"的原则,本文先提出一个普世性的自我的曼陀罗模型,然后以之作为基础,分析先秦儒家诸多有关于自我修养的论述,希望建构出"含摄儒家文化的自我修养理论",作为发展本土心理学或本土社会科学的基础。从本文的分析中,我们可以看出:先秦儒家心目中的理想,是每一个"人"(Person)都必须要能够成为"君子"。为了教导弟子们如何成为一个"人",先秦儒家诸子提出了许多"智慧"的话语,一方面教导弟子们如何"以道修身";一方面要求弟子们努力学习,追求"知识"的增长,以走出自我的"人生之道"。本文引用德国文化心理学者Eckensberger的"行动理论",来说明儒家的自我修养理论,一方面与西方学者对于儒家思想的诠释进行对话;一方面批判德国古典社会学大师马克斯·韦伯在《中国的宗教》一书中对于"儒教"的误解。借由本文的案例,作者希望能够说明,如何运用"多重哲学典范"建构"含摄文化的心理学理论"以达成整合"科学心理学"与"意图心理学"的目标。

Following the principle of cultural psychology： ＂One mind, many mentalities＂, this article first proposes an universal Mandala model of self, then uses it as a framework for analyzing pre-Qin Confucianists＇ related discourse for the sake of constructing culture-inclusive theory of Confucian self-cultivation. Pre-Qin Confucianists expected every ＂person＂ to become a chun tzu, they proposed numerous words of wisdom to teach their disciples how to cultivate themselves with Rendao （Way of Bevovelence） and how to pursue the growth of knowledge by hard-working. Eckensberger＇s action theory is cited to illustrate the Confucian theory of self- cultivation, which is used to criticize Max Weber＇s misunderstanding on Confucianism in his famous works on Religions of China. Using this case as an exemplar, the author expects to illustrate how to construct culture-inclusive theory of psychology by the approach multiple philosophical paradigms in order to integrate scientific psychology and intentional psychology.