「仁學」比較模式中的經書與經典

Scriptures & Classics in a Comparative Model for 'Humane Learning'

仁學指的是以仁為主體、對象、目標與過程的學習。為從比較的觀點來發展這種觀念，本文將援引宋朝的新儒學以及幾個當代跨文化的範例。東西方的經書與經典作品在這種學習過程中甚受重視。本文將從以下四部份來闡釋：前二部份討論人格教育與文化養成的原則與模式，以提出仁學觀念中三個相互聯系的方面：1.主體性，2.對象性，3.建設批評性。此三面向的關連性就在於人性或是人格發展。現今的仁學必須對於經典的侷限性與偏見有所認知，但是同時也必須對於其所具有的價值有建設性的反思。論文第三部份將對於宋代新儒學對於儒學經典的閱讀有詳細討論，尤其是其中所謂的「玩味」過程。「玩味」表達的是深讀古籍，進而對於社會與文化責任能有深刻認識。第四部份將提出美國、以色列與印度在仁學方面跨文化的範例，尤其是關於聖經與經典文學的教學，例如：莎士比亞。同樣地，儒家經典在台灣的通識教育亦扮演著特殊的重要角色，不僅是作為一個文化的核心課程，而且是提供仁學本身典範與實例。這樣的模式從二方面說來是一種比較的模式。首先，它標榜經書與經典在東西不同文化間相似的教育功能。其次，它指出研究其他文化與傳統中的經書與經典，對台灣及其他國家而言在現今都是對仁學極有助益。

Humane learning or jen-hsueh indicates learning for which humaneness (jen) is the subject, object, goal and process. In developing this concept in a comparative context, the article draws upon Sung period Neo-Confucian roots as well as several contemporary cross-cultural examples. The role of scriptures and classics, both Eastern and Western, in this learning process is highlighted. The article has four sections; the first two discuss principles and patterns of character education and enculturation, leading to a model for humane learning comprised of three interpenetrating dimensions: 1) Subjective/Personal (chu-t'i hsing), 2) Objective/Mutual (tui-hsiang hsing) and 3) Critical/Constructive (chien-she p'i-p'an hsing). What actually links these three dimensions is the humane quality or developing character of jen. Critical awareness of limitations and biases in the classics is a crucial part of humane learning today, but so is creative reflection on the values found in those classics. The third section of the paper elaborates the model with special reference to Sung dynasty Neo-Confucian readings of the Confucian classics, and the process of 'savoring the text' (wan-wei). 'Savoring' is shown to be a transformative engagement with the inherited texts, leading to a keen sense of social and cultural responsibility. The fourth section draws in cross-cultural examples of the dimensions of humane learning from the U.S., Israel and India, with special attention to the teaching of biblical texts and cultural classics such as the writings of Shakespeare. From the perspective developed here, the Confucian classics have a special role to play for general education on Taiwan, not only as core curriculum of a particular culture, but also as providing the model and example of humane learning itself. The model is comparative in two ways. First, it highlights similar educational roles for scriptures and classics across differing cultures, both East and West. Second, it suggests the merits of studying scriptures and classics from other cultures and traditions as enrichment for humane learning in Taiwan and elsewhere today.