教師著作
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Item 觀念論地理學：一個人文主義地理學方法論(國立臺灣師範大學地理學系, 1989-03-01) 潘朝陽; Chao-Yang PanAs a important branch of Humanistic Geography, Idealist Geography focuses on the interpretation of human's thought within the geographical phenomena and the understanding of the context of culture-history, and through this way to indicate the meaning and value of geographical phenomena. Idealist Geographer must have sufficient cultural-historical and thoughtful-minded cultivation, because only through them, he or she then has a more deep and thorough under-standing for the regions and geographical phenomena he or she approaches, and only through them, he or she is then able to give humanistic criticism and attention to the nature of approach subjects, and this kind of criticism and attention is just the most fundamental spirit should be possessed by all the idealist geographers and humanistic geographers. This article enumerates three idealist masters, W. Windelband, H. Rickert and R.G. Colling-wood, and construes their ideas that study for human world shall set out from the understand-ing of culture-history and thought-mind. Further, the author touches on Paul Vidal de la Blache's "Genre de vie" to indicate the spirit of idealist has sufficed in the tradition of geography and needed not to take from outside, since the methodology of Genre de vie is through the understanding for one region's culture虐istory, thought-mind to grasp the uniqueness of the region. Besides, the author also analyzes and points out two Taiwan's geographers' essays in order to indicate the methodology of idealist geography, more or less, has been practically approaches. If examining carefully, we somewhat also can find the contents of idealist geography existed in other geographers' articles.Item 地理學與人文關懷(國立臺灣師範大學, 1988-04-01) 潘朝陽; Chao-Yang PanItem 臺灣民俗宗教分佈的意義(國立臺灣師範大學地理學系, 1986-03-01) 潘朝陽; Chao-Yang PanItem 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 PanTraditionally, 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.Item 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 PanThis 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.Item 由老子思想論地理學觀(國立臺灣師範大學文學院, 1985-06-01) 潘朝陽; Chao-Yang Pan