2) On Mou Zongsan s View of Philosophy
论牟宗三的哲学观
3) MOU Zong-san
牟宗三
1.
Between Independence and Dependence——MOU Zong-san s Thought on Science and Technology;
在自主论与从属论之间——论牟宗三的科学观
2.
Discussing Certain Questions of Mou Zong-san’s Modern New Confucianism View on Human Nature;
试论牟宗三现代新儒学人性观的若干问题
4) Mou Zongsan
牟宗三
1.
Intellectual Intuition and Aesthetic Bourn:the Footstone of Mou Zongsan s Theory of Mental Noumenon;
智的直觉与审美境界——牟宗三心体论的拱心石
2.
Theoretical Significance of Mou Zongsan s "Self-Intuition";
牟宗三“自觉”思想的理论意义
3.
Examples of Mou Zongsan s Misinterpretation of Kant (Second Part)——On "intellectual intuition";
牟宗三对康德之误读举要——关于智性直观(下)
5) Mou Zong san
牟宗三
1.
Certain Questions of Mou Zong san s View on Human Nature;
刍议牟宗三的人性观及其若干问题
2.
The study of the article expresses from the four angles: Mou Zong san determined Zhu Xi s explanation systems of "Bie zi wei zong ": The article mostly discussed the conceptions and the venation of theory which Mou Zong san was based on in the explanation systems.
本文的研究主要从以下四个方面展开，牟宗三判定朱熹别子为宗的诠释系统：主要研究牟宗三所依据的西方哲学(主要康的哲学)系统的概念和理论脉络；牟宗三判定朱熹别子为宗的理论前提：牟宗三的别子为宗思想是在分宋明理学为三系的基础上展开的，本部分主要研究其对宋明理学的系统分梳；牟宗三判定朱熹别子为宗的理论关键与展开；具体深入判朱熹别子为宗思想的内部揭示其理论脉络和逻辑；牟宗三判定朱熹别子为宗的意义和局限；确定牟氏朱子学的的思想史意义和现代性诠释的价值。
3.
Mou Zong San is one of the most important philosophers in the modern Chinese philosophic history.
牟宗三是现当代汉语哲学界举足轻重的哲人之一。
6) Mou Tsung-san
牟宗三
1.
Mou Tsung-san's Three System Theory on the History of Western Philosophy
牟宗三西方哲学“三系论”
2.
As a representation of the Modern Neo-Confucian and a world-class philosopher as well,Mou Tsung-San had a very clear personal characteristic in the process of "rebuilding Chinese Philosophy philosophically".
牟宗三是现代新儒家的杰出代表,也是“世界水准”的哲学家。
3.
In order to illustrate the differences and similarities between Mou Tsung -san and Kant' philosophy clearly and comprehensively, the thesis attempts to analyze these things through the gigantic system of Mou Tsung-san.
本文尝试将牟宗三与康德哲学的关系问题从牟宗三整个宏大的哲学体系中“剥离”出来进行研究，以全面清晰地揭示这两位哲学家之间的异同。
补充资料：一祖三宗
诗至盛唐杜甫，各体兼备，卓然大家，後世宗之。宋胡仔苕溪渔隐丛话卷四十九云：「近世学诗者，率宗江西，（黄庭坚，江西分宁人。）然殊不知江西本亦学少陵（杜甫）者也。陈无已（师道）曰：豫章（江西地名，此指庭坚。）之学博矣，而得法于少陵，故其诗近之。今少陵之诗，後生少年，不復过目，抑亦江西之意乎？江西平日语学者为诗旨趣，亦独宗少陵一人而已」。宋人确以少陵为圭臬，庭坚尤心慕手追。元人方回选近体诗为瀛奎律髓一书，其卷一晁端友、甘露寺诗後批云：「山谷（庭坚别号）法老杜，后山（师道别号）弃其学而学焉，遂名黄陈，号江西派，非自为一家也，老杜实初祖也。」其卷十六陈与义，道中寒食诗後批云：「余平生持所见，以老杜为祖，老杜同时诸人，皆可伯仲。宋以後，山谷一也。后山二也。简斋（与义别号）为三。吕居仁（创江西宗派图，列诗人二十五）为四。曾茶山为五。其他与茶山伯仲亦有之，此诗之正派也。馀皆傍支别类，得斯文之一体者也。」其卷二十六陈与义，对酒诗後批云：「此诗中两联俱用变体，各以一句说情，一句说景，奇矣！此非深透老杜、山谷、后山三关，不能也。」又於清明诗後批云：「呜呼！古今诗人，当以老杜、山谷、后山、简斋四家，为一祖三宗，馀可预配飨者有数焉。」故一祖三宗之说，实肇始于方回。（
说明：补充资料仅用于学习参考，请勿用于其它任何用途。
参考词条