论文标题:张载哲学体系
论文作者
论文导师 林忠军,论文学位 博士,论文专业 中国哲学
论文单位 山东大学,点击次数 1661,论文页数 130页File Size6901K
2007-04-10论文网 http://www.lw23.com/lunwen_147877/
Tai Xu;Qi; ontology; Xing; Xin
北宋张载是整个宋明理学理论基础的实际开创者，其哲学思想是以易学为框架建立起来的。通过对于张载哲学体系的考察，我们能加深理解整个宋明理学的问题意识、理论命题与范畴内涵的演进过程。 全文共分十章。第一章为总论部分。论述了新儒学在中国学术史上崛起的政治、思想、社会、科技等方面的原因；并从几个方面论述了张载哲学与《周易》的关系，即《周易》天人一体的宇宙观对张子本体论哲学的影响，以及诸多哲学范畴与理论命题对《周易》的借鉴等；并阐述了张载哲学的逻辑起点，即唐代李翱遗留的性情衔接困难的问题，周敦颐遗留的天人二本的理论问题，以及儒学直至周敦颐、邵雍的宇宙论模式，前人的理论缺陷就是张载的理论起点，从而开创出超越前人的哲学体系；还论述了张子哲学的两个重要思想工具，即体用不二观与理一分殊思想，这是儒学本体论成熟的思想标志。 第二章集中论述了张子哲学的本体论。张子通过对太虚与气范畴的提炼与升华，从而彻底超越了中国哲学传统的宇宙生化模式，建立起儒家哲学的本体论。太虚表示世界万物存在的本自、本质状态，也就是世界万物存在的最后根据。太虚不是现实世界中真实存在的某个状态，而是人类思维的哲理的抽象。太虚是与阴阳既判的具有形质的气有着无甚区别的本质属性而又相对于纷繁芜杂的气(形象之气)的感应运动表征最根本的恒定因素的哲学范畴。而作为张子哲学基石的气范畴(本体之气)，就是对于一切现实世界的实存物质，感应现象，思维精神现象，人类社会的活动等的本体论抽象，是对于一切有形、有象的事物的思辩性的概括。还有张子“一物两体”命题包含着高度的抽象的哲学原理。一的基本内涵指天人一体，本体界与现象界合为一体，两的基本内涵指天与人相分关系，本体界与现象界相分关系。还论述了张子关于世界动因的“神”，张子始终将代表世界原始动因的神置于受制于具体规律限制的阴阳二气之上。 第三章集中论述了张子的心性论，张子性论超越前儒之处在于张子之性范畴达到的高度等同于“道”，即脱离一切具体事物形象的至上的抽象，而决不是性范畴是依附于气范畴而存在的事物属性的表征。张子天地之性与气质之性这对范畴的提出彻底解决了儒家哲学以往的难题。现实世界的恶是由于形气之不完善而造成的，尽管现实世界存在着善恶交织的现象，但这无妨于本体世界的纯善无恶。同样，张子的心论也认为心是本体界与形象界所共同具有的本质，能与天地相参，通天道之大化流衍，体证天道与人道的合一无别的达到至高哲学思辩水平的圣心。张子的心性修养论强调排除一切世俗凡心的不良、庸俗的局限性，而这又不是强力思索的结果，恰是排除了勉而为之的自然而然达到的最高境界。 第四章论述了张子的命观。张子认为命只能居于非本体现实世界的客观规律的地位，将命界定为阴阳二气既判而有形状态下的各类运动作用的反映。张子还创造了一个新范畴“遇”，指不能脱离时运而存在的人物的境遇，从而将命范畴纳入不受世俗祸福观束缚的高尚境域。 第五章论述了张子的“天理”。张子是第一位从理气关系角度提出理的问题的理学家，对理范畴的充实化起了不可忽略的作用。张子论理或天理，一方面超出事物的具体规律的含义，另一方面也超出现代思维关于事物规律的总结与归纳的思考范畴，达到天地万物的抽象化的本质存在的高度。 第六章论述了张子的感应论。张子认为感应是本体界现象界相通的基本形式，圣人感人心才能平治天下。 第七章论述了张子的易学观与自然哲学。张子以义理为《易》之灵魂，以符合时代要求的道德理论为其“吉凶观”的实质。 第八章论述了张子的礼学，张子发展了儒家传统的礼学思想，认为圣人据理以制礼；“中和”是礼的准规。 第九章论述了张子代表作《西铭》大旨。值得指出的是张载《西铭》理想借鉴了《庄子》境界论。 第十章论述了张子哲学与荀学的通同之处，匡正了传统认为张子哲学只继承孟子思想的观点。
Zhang Zai in North Song Dynasty(A.C 960----1127)was the virtual inaugurator about the theoretical foundation of SONG MING LICUE.HIS philosophy was created by the Book of Change as it"s skeleton. After we research the philosophical system of Zhang Zhai, we can know the evaluative process of problem consciousness, the cortical proposition and category about Song Ming Li Xue. There are 10 chapters in this thesis. The first chapter is pandect. It discusses the political thoughtful, social, technical causes of growing up of New Confucianism in Chinese academic history. It discusses the relation of Zhang Zai philosophy and the Book of Change from several aspects, i.e. The influence of Tian Ren Yi Ti cosmology of the Book of Change for Zhang Zai ontology, and the using for reference of the Book of Change for a lot of philosophical category and theoretical proposition. It discusses the logical start of Zhang Zai philosophy, the problem of different of fitting for Xing and Qing leaving behind from Liao in Tang Dynasty (A.C.618-907), the problem of Tian Ren Er Ben leaving behind from Zhou Den Yi, and the problem of Confucian cosmology. Their theoretical flaw was the theoretical start of Zhang. It discusses two important tools of thought about Zhang philosophy, the idea of Ti Yong and Li Yi Fen Su. The 2~(nd) chapter discusses the ontology about Zhang philosophy. Zhang rectified Tai Xu and Qi category, drastically exceed the traditional cosmology of Chinese philosophy, created Confucian ontology. Tai Xu was the natural condition and final cause of the existence of the world. Tai Xu wasn"t the existing condition in the world, was the abstract of the thought of the men. Tai Xu was the philosophical category with the common nature with Qi (figure), and with stable factor with complicated induction of Qi (figure). Qi (ontology)as the foundation of Zhang philosophy was the ontological of existing substance, induction, thought and social phenomenon in the world, was the idealistic generalization about the thing with figure. The propositions of Yi Wu Liang Ti contain abstract philosophic theory. The meaning of One is Tian Ren Yi Ti, the meaning of Two was the unfitting relation of the heaven and the world Shen. Zhang always thought that the cause of the world was more important than Yiu and Yang confirmed by material law. The 3~(rd) chapter discuses the Theory of Xin and Xing. The extent of Zhang"s Xing category was Dao. It"s the theory what Zhang exceed the ancient Confucianism. Xing was uppermost abstract without material figure of thing .wasn"t the thing quality adhering Qi . Zhang "s Tian Di Zhi Xing and Qi Zhi Zhi Xing drastically solve a problem of Confucianism . the evil in the world was made by the flaw of Qi (figure), although there were goodness and evil in the world, ontology was without evil. Zhang"s theory of Xin thought Xin was the common nature of ontology and phenomenon domain, the 3~(rd) thing after heaven and earth, can prove that heaven and men were one thing, reach uppermost idealistic level, it"s the holy Xin. Zhang emphasized that the men should get rid of all secular Xin"s philistinism. It"s not the outcome of thinking. It"s the uppermost ambit without thinking and interference. The 4~(th) chapter discusses Zhang"s theory of fate. Zhang thought fate was the law in the world. Fate was the refection of all kinds of induction in the condition with the figure of Yin and Yang. Zhang created a new category Yu. It was the men"s condition with fate. Zhang thought fate was in the noble domain without secular misery and happiness. The 5~(th) chapter discuss Zhang"s Tian Li. Zhang was the 1~(st) philosopher provide for the problem of Li from the aspect of the relation of Li and Qi. He gave mush contribution the abundance of Li category. Zhang"s Li or Tian Li, in the one hand, exceed the thing"s material law, in the other hand, exceed the generalization of thing"s law in the modern thought, reached the extent of abstract natural existence of the world. The 6~(th) chapter discusses Zhang"s theory of induction. Zhang thought induction was the form connecting ontology and phenomenon. The holy men master the country by induction of people"s soul. The 7~(th) chapter discusses Zhang"s theory about the Book of Chang and scientific philosophy. Zhang thought theory was the soul of the Book of Change, and that the theory of morality fitted time was the real reason. The 8~(th) chapter discusses Zhang"s theory about etiquette. Zhang developed the thought of etiquette. Zhang developed the thought of etiquette of Confucianism. He thought the holy man made etiquette by Li, and moderation was the normalization of etiquette. The 9~(th) chapter discusses the meaning of Zhang"s mater piece Xi Ming. The idea of Xin Ming used for reference the theory about ambit of Zhang Zhi. The 10~(th) chapter discusses the common place of Zhang"s philosophy and Xun"s. It checked the traditional opinion that Zhang"s philosophy only inherited Men"s thought.
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