《聖人的自由牟宗三美學思想的核心問題》是2013年台灣學生書局出版的圖書，作者是唐聖。
基本介紹
- 書名：聖人的自由：牟宗三美學思想的核心問題
- 作者：唐聖
- ISBN：9789571515878
- 出版社：台灣學生書局
- 出版時間：2013年4月
- 裝幀：平裝
版權資訊,內容簡介,書名,目次,
版權資訊
作者：唐聖
書系：新儒學叢刊
出版社：台灣學生書局
版本項：初版
頁數：序30頁，目次4頁，正文400頁
出版日期：2013/04
商品語言：繁體/中文
ISBN：9789571515878
內容簡介
是書以現代性為深層語境，直接進入牟宗三哲學美學思想內部以確定其核心問題，並說明這一核心問題在其思想階段的不同表現。這是對中國哲學最具學理代表性的牟宗三哲學進行的新探索：牟宗三哲學的現代性意義實質是美學性的。
牟宗三哲學美學的核心問題是圓覺主體（聖人）的自由。這裡所言說的自由是一種圓融無礙的境界；而圓覺主體（聖人）即儒家之聖人、佛家之佛陀、道家之天人。故圓覺主體（聖人）的自由即聖人、佛陀、天人經過次第實踐工夫所親自證得的圓融無礙境界。其表現有三：一，道德天心與主體自由；二，心性之學與自由之呈現；三，智的直覺與自由之圓成。
直線向前的現代性時間-歷史觀念將現代人拋離至虛無的境地。而牟宗三哲學美學則將現代性時間洪流中的現代人拉出來，使其回到生命自身，而獲得安心立命的超越性意義及生命方向。這正是牟宗三哲學美學深刻的現代性意義。
透過對牟宗三哲學美學核心問題的疏導與貞定，依止中國智慧傳統，源中國哲學而來的美學形態為實踐-修證美學。這是當代中國美學研究返本開新的一個重要理論方向。
書名
聖人的自由：牟宗三美學思想的核心問題
目次
自序 ··························································································I
導論 自由為一呈現而非一設準 ·····························································1
第一章 道德天心與主體自由 ·································································19
第一節 圓成之和與美的判斷 ····································································19
一、圓成之和 ·······················································································19
二、美的判斷 ·······················································································22
三、天心之寂照原理 ············································································25
四、牟宗三美學綱格之基調 ································································28
第二節 道德的主體自由與藝術性的主體自由 ·········································31
一、黑格爾論中國的自由 ····································································32
二、道德的主體自由 ············································································39
三、藝術性的主體自由 ········································································46
四、倫理生存與審美 ············································································50
第三節 道德的心與真正的主體的自由 ·····················································52
一、美學的欣趣情調 ············································································53
二、道德的心 ·······················································································56
三、立於禮而來的成於樂 ···································································61
四、成於樂與審美教育 ·······································································63
第二章 心性之學與自由之呈現 ······························································67
第一節 才性與內在的道德性····································································67
一、才性與美學性的品鑑 ···································································67
二、沖虛玄德與跡冥圓融 ···································································76
三、形上的天地之和與純粹的和聲之和 ············································84
四、美的自由與內在的道德性····························································90
五、氣性的美與理性的善 ···································································96
第二節 菩提心與圓融自在 ·······································································100
一、實相般若與無相境界 ···································································100
二、一念心與三千法 ···········································································112
三、無住本與無識無明 ·······································································122
四、佛境：菩提心自證之自由····························································133
五、相而無相與審美愉悅 ···································································142
第三節 天道性命通而為一與聖人之化境 ················································147
一、心性之學與道德的形上學····························································148
二、道德的形上學與道德底形上學 ····················································153
三、道德的形上學與聖人之化境 ························································158
四、聖境：大德敦化 ···········································································166
五、道德實踐與審美愉悅 ···································································188
第三章 智的直覺與自由之朗現 ······························································193
第一節 智的直覺與道德的形上學 ······························································193
一、智的直覺與物之在其自己 ····························································194
二、智的直覺與心知廓之 ····································································197
三、智的直覺與不一也一 ····································································208
四、智的直覺與般若智 ········································································217
五、智的直覺與實踐的形上學 ····························································223
六、智的直覺與實踐-修證美學 ···························································227
第二節 自由的無限心與物之在其自己 ·····················································230
一、物之在其自己是一價值意味底概念 ·············································231
二、人雖有限而可無限 ········································································238
三、康德之自由義是不穩定的 ····························································242
四、自由為一呈現 ················································································246
五、無執的存有論 ················································································253
六、無執的存有論與實踐-修證美學 ···················································269
第三節 孟子與康德：德福如何一致 ·························································275
一、生之謂性 ·······················································································276
二、義理之性 ·······················································································277
三、純德之善與圓滿的善 ····································································289
四、無限的智心之證成 ········································································296
五、圓實之教與整全而圓滿的善 ························································301
六、圓實之教與實踐-修證美學 ···························································326
第四章 即真即美即善與自由之圓成 ·······················································331
第一節 合目的性原則與無相原則 ····························································331
一、判斷力原理 ····················································································332
二、審美判斷之超越原則 ···································································336
三、審美判斷之普遍性與必然性及推證與辯證 ································342
四、審美判斷之關係相 ·······································································350
五、對牟宗三之重述的批判 ·······························································352
第二節 真美善與即真即美即善 ································································355
一、分別說：真美善 ···········································································355
二、合一說：即真即美即善 ·······························································361
三、即真即美即善里的真美善····························································367
四、真美善與即真即美即善之關係 ····················································371
五、對牟宗三真美善理論的批判 ························································377
實踐-修證美學一個重要的理論方向 ·······················································381
參考文獻 ·····································································································387
後記 ·············································································································397
