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  本文關(guān)鍵詞：王安石人性論研究　出處：《陜西師范大學(xué)》2011年碩士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 王安石 性善論 性有善有惡論 性無善無惡論

【摘要】：王安石從小受父親的影響,具有儒學(xué)家底。他立志做一個像稷、契那樣的大臣后,所自覺學(xué)習(xí)的是儒家的經(jīng)典。父親去世后,迫于家中的經(jīng)濟壓力要考取功名而入學(xué)為諸生,所學(xué)習(xí)的還是儒家經(jīng)典。在這種氛圍之中,王安石逐步確立了自己儒者的身份。當王安石考中進士,簽書淮南判官后,看到了佛道昌盛,儒學(xué)衰微的現(xiàn)實。作為一個儒者,他開始研究對儒家有衛(wèi)道之功和具有豐富心性論思想的孟子,希望通過對孟子性善論思想的闡發(fā)來回應(yīng)佛家心性論的挑戰(zhàn)。這一時期,他還站在孟子性善論的立場上批評了荀子的性惡論。 進入官場后,王安石越來越感覺到惡在現(xiàn)實中存在的事實,想要探討惡存在的深層原因。但他仍然相信性善論,所以一開始選擇了李翱的性善情惡說作為這一問題的答案。后來他看到李翱的性善情惡說有違于《中庸》的性情一致理論,就從善惡在現(xiàn)實中存在的事實出發(fā),經(jīng)過性情一致的理論分析,最終接受了楊雄的性善惡混說。但他不愿意放棄性善說,所以用各有所當?shù)姆绞綍藯钚鄣男陨茞夯煺f和孟子的性善說。 佛道的逼迫并沒有終止,王安石會通孟楊后的人性論也無力應(yīng)對佛家具有本體論色彩的心性論的挑戰(zhàn)。同時,他認為當時流行的孟荀楊韓四子的人性論也無一能達到本體論的高度。這時,王安石的愛子不幸病逝,加上改革派內(nèi)部互相傾軋,王安石的內(nèi)心陷入了巨大的痛苦之中。為了排遣痛苦,王安石在佛道思想中尋找慰藉。這樣他接觸了大量的佛道思想精華,終于利用佛道思想資源構(gòu)建了他具有本體論高度的人性論。接著他會通了他具有本體論高度的無善無惡的人性論和原來他具有的性有善有惡的人性論,把它們歸為體用關(guān)系。這個具有本體論高度的人性論可以說是來源于佛道,但是王安石儒者的身份自覺使他把這個人性論歸于孔子。這樣,儒家就有了具有本體論高度的人性論。 這樣,王安石就擁有了一套具有立體層面、豐富內(nèi)容的人性論。就層面上講,王安石的人性論有價值理想、現(xiàn)實關(guān)懷、本體論三個層面；就內(nèi)容上講,王安石的人性論包括性善、性有善有惡、性無善無惡三塊內(nèi)容。 王安石相信性善論,所以他有一種向善的人生態(tài)度,具體表現(xiàn)為他孝親養(yǎng)家、與人為善、惟道是從、兼濟天下四個方面；王安石相信性有善有惡論,所以他有一種自是的人生態(tài)度,具體表現(xiàn)為他罷君子、用小人兩個方面；王安石相信性無善無惡論,所以他有一種超脫的人生態(tài)度,具體表現(xiàn)為于事無心、與人無仇兩個方面。但是情況并非這樣簡單：當他相信性有善有惡論同時又有性善論的價值指向時,他的自是態(tài)度就會進一步加強。當他相信性無善無惡論而具有一種超脫的人生態(tài)度時,作為性善論導(dǎo)致的兼濟天下情懷使他最終不能得以完全超脫。 王安石人性論的貢獻在于它把儒家人性論提高了到本體論的高度,其成因是王安石能順應(yīng)時代要求,并且對佛道學(xué)說采取一種寬容的利用態(tài)度。王安石人性論的不足在于它不夠純熟,其成因是王安石兼收并蓄的為學(xué)進路。這一見解對當前復(fù)興國學(xué)具有一定的借鑒意義。
[Abstract]:Wang Anshi childhood by his father's influence, with Confucianism. He wanted to become a family like millet, Qi as minister after the learning of Confucian classics. After the death of his father, to acquire fame and enrollment for all students under the family economic pressure, learning or Confucian classics in this kind of atmosphere. Wang Anshi, established his own Confucian identity. When Wang Anshi admitted in the examination, a book signing Huainan magistrate, see Buddhism is prosperous, the decline of Confucianism in reality. As a scholar, he began to study Confucian lifes work and has rich mind theory thought Mencius, hope to respond to challenges Buddhist doctrine through the analysis of the Mencius theory of good ideas. During this period, he also stood in the Mencius theory of good position on the criticism of Xunzi's theory of nature.
To enter officialdom, Wang Anshi felt more and more evil exist in reality in fact, want to explore the underlying causes of the existence of evil. But he still believes that the theory of good, so start Li Ao's good or evil, said as an answer to this question. Then he saw Li Ao's good or evil that has temperament contrary to the doctrine of "consistent theory", starting from the fact of good and evil exist in reality, through the theoretical analysis of the favorable disposition, finally accepted Yang Xiong's mix of good and evil. But he is not willing to give up the good, so when the way through Yang Xiong's mix of good and evil and the Mencius good.
Buddha force does not terminate, Wang Anshi will pass the theory of human nature after Meng Yang are unable to cope with the challenges of Buddhism with ontological color disposition theory. At the same time, he believes that human nature was popular Meng Xun Yang Han four son of no one can reach the height of ontology. Then, the son of Wang Anshi died of disease. With the reform of internal strife, Wang Anshi's heart into a huge pain. To avoid pain, Wang Anshi find solace in Buddhism and Taoism. So he contacted a large number of Buddhist thought essence, finally he has constructed the ontological level theory of human nature by Buddhism and Taoism resources. Then he will pass his body the height of no good no evil of human nature and that he has a good and evil of human nature, they are classified into relationship of body. This is the ontological level of human nature can be said to be derived from Buddhism, but Wang Anshi is the identity of Confucian consciousness which he put the theory of human nature to Confucius. So, there is a Confucian has the ontological height of human nature.
So, Wang Anshi will have a solid level, rich content of the theory of human nature. The perspective, Wang Anshi's theory of human nature has value ideal, reality, ontology in three aspects; on the content, including Wang Anshi's theory of human nature of goodness, of good and evil, of evil the three piece of content.
Wang Anshi believes that the theory of good nature, so he has a good attitude towards life, the specific performance of his filial piety family, helping others, but the word is from the four aspects, the economy and the world; Wang Anshi believe that sex is good and evil, so he has a self's attitude towards life, specifically for him to be a gentleman, with the two aspects of the villain; Wang Anshi believes the doctrine of evil, so he has a detached attitude towards life, the specific performance in two aspects of mood, no enmity with people. But the situation is not so simple: when he believed that sex is good and evil and goodness of the theory of sexual value when since, his attitude is will be further strengthened. When he believed that the doctrine of evil has a detached attitude towards life, as the theory of good to the economy and the world of feelings that he eventually cannot be completely detached.
Wang Anshi's theory of human nature lies in its contribution to the Confucian theory of human nature raised to the height of ontology, its origin is Wang Anshi can comply with the requirements of the times, and take a tolerant attitude towards the use of Buddhist doctrine. Lack of Wang Anshi's theory of human nature is that it is not mature, its origin is Wang Anshi "s learning approach. The conception of has certain reference significance to current renaissance Ancient Chinese Literature Search.

【學(xué)位授予單位】：陜西師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2011
【分類號】：B244.5

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本文編號：1364653