發(fā)布時間：2018-06-12 09:08

  本文選題：郭店儒簡 + 生死觀��； 參考：《吉林大學(xué)》2011年博士論文

【摘要】：本文以《郭店楚墓竹簡》一書中的儒家著作為研究基礎(chǔ),對其中所見之生死觀念加以探討。全文共分以下七個部分: 第一章是對郭店楚簡中的儒家文獻進行界定。郭店楚簡共有18篇文獻,這些文獻不是某一學(xué)派的專著,只有將其中屬于儒家的文獻確定后,才能在此基礎(chǔ)上進行下一步研究。筆者認(rèn)為郭店楚簡中可以確定的儒家著作共有10篇:《緇衣》、《魯穆公問子思》、《窮達以時》、《五行》、《成之聞之》、《尊德義》、《六德》、《語叢一》、《語叢二》及《語叢三》。此外,《唐虞之道》、《忠信之道》及《性自命出》等3篇文獻學(xué)術(shù)界雖有爭論但卻具有濃厚的儒家色彩。 第二章探討的是對生命本質(zhì)(人性)的認(rèn)識。在人性的來源上,郭店儒簡對人性來源有明確的認(rèn)識:人性源于人的生命,而人的生命源于天,由此可知人性最終源于天。在人性的屬性與內(nèi)容上,郭店儒簡指出人性首先表現(xiàn)為一種情感、欲望,如喜、怒、哀、悲、欲等。其次,人性亦表現(xiàn)為一種道德品質(zhì),如仁、孝等。人性的兩個層面關(guān)系密切,道德層面的“性”源于人的情感。在人性所具有的特點上,郭店儒簡指出人性具有同一性、動態(tài)性與可變性。同一性是指人本應(yīng)具有的相同或相近的品性。人性又是動態(tài)的、可變的因此它可以通過“習(xí)”來塑造、培養(yǎng)。在人性善惡的判斷上,郭店儒簡明顯帶有早期儒家人性論的特點,還沒有形成明確的價值判斷,但為人性論的進一步發(fā)展奠定基礎(chǔ)。 第三章探討的是對生命價值的認(rèn)識。郭店儒簡認(rèn)識到以仁、義、禮、智為代表的道德品質(zhì)是生命價值追求的主要內(nèi)容。仁主要表現(xiàn)為愛人及孝德。義是各種美德的表現(xiàn),同時又是一種尊賢的行為以及君臣之間應(yīng)遵守的德行。禮主要表現(xiàn)為一種外在的行為規(guī)范及恭敬的行為。智主要表現(xiàn)為對賢人及其品行的認(rèn)知以及一種作為丈夫應(yīng)具有的德行。圣人是儒家價值追求的最高境界。圣人應(yīng)具備仁、義等道德品質(zhì),擁有天德及聞“天道”、知“天道”的能力。郭店儒簡中既出現(xiàn)圣人不可學(xué)的思想傾向又出現(xiàn)圣人可學(xué)的思想傾向,這反映出它在圣人認(rèn)識上的過渡性特征。郭店儒簡認(rèn)識到憂、樂(lè)是實現(xiàn)生命價值的前提,沒有憂與樂就不能有德。憂是一種內(nèi)心之憂,人要有憂道不憂貧的意識;樂是內(nèi)心的快樂,人應(yīng)當(dāng)在道德踐行的過程中去體認(rèn)快樂。 第四章探討的是對命運的認(rèn)識。天人關(guān)系的厘清是探討命運的前提,郭店儒簡中的天人關(guān)系有兩種:天人合一與天人有分。天人合一主要表現(xiàn)為人的生命源于天、人道源于天兩方面。天人有分主要表現(xiàn)為天人各有職分。郭店儒簡認(rèn)識到命運對人的生死窮達起決定作用,它有“遇”、“時”、“世”等表現(xiàn)形式。郭店儒簡指出知命的條件有“知道”和“知博”及“知人”等三個�！爸馈敝饕侵笇μ斓琅c人道的了解,就人而言主要應(yīng)了解人道�！爸笔侵笍V泛地了解道德品質(zhì)�！爸恕笔钦J(rèn)識到人所具有的道德品質(zhì)。在知命與知行的關(guān)系上,郭店儒簡提出由“知命”達“知行”的觀點。“知行”的內(nèi)容是指道德踐行,這一認(rèn)識反映出儒家對命運的一種積極心態(tài)。 第五章探討的是對養(yǎng)生的認(rèn)識。對生命的尊重與關(guān)愛是養(yǎng)生得以施行的前提。郭店儒簡認(rèn)識到生命是寶貴的,反對濫用殺罰,主張殺戮和刑罰要在“道”的指導(dǎo)下施行。關(guān)愛人的生命還可以從注重維系民眾的基本生存條件上看出。在養(yǎng)生方法上,郭店儒簡指出可以根據(jù)體內(nèi)血氣運行的實際情況進行養(yǎng)生活動,使生命得以延續(xù)下去避免夭亡的危險。人的生命力與血氣的強弱關(guān)系密切,郭店儒簡認(rèn)識到人在年老氣衰時會特別注意自身的養(yǎng)生保健。養(yǎng)生不僅包括身體層面還包括心理及社會層面,這一層面的養(yǎng)生主要體現(xiàn)在養(yǎng)心上。至于養(yǎng)心的途徑,郭店儒簡指出可以通過仁、義等道德品質(zhì)及“樂”(yuè)等。通過養(yǎng)心不但可以使內(nèi)心產(chǎn)生美德同時還會減少欲望對人生命的戕害,起到養(yǎng)生保健的功效。 第六章探討的是對“死”的認(rèn)識。郭店儒簡重視死亡,這一點可以從對舉辦喪禮的重視上看出。郭店儒簡認(rèn)識到只要統(tǒng)治者施行德治,民眾就會為他們效力,不懼怕死亡。在死亡取向上,郭店儒簡認(rèn)識到多數(shù)人的死亡取向是以“利”為主,有些人則以“義”、“忠”等道德品質(zhì)為主,與前者相比,它更贊同后者。以“義”、“忠”為代表的各種道德品質(zhì)對人而言非常重要,死也不能拋棄。對于死后世界郭店儒簡未曾提及,通篇未見一個“鬼”字。在死后的名聲上,郭店儒簡主張要為后世留個美名,人們可以通過“立德”、“立功”和踐行道德品質(zhì)等三種方式名傳后世。 第七章是基于生死觀的角度探討郭店儒簡在早期儒學(xué)發(fā)展過程中的地位。郭店儒簡是從孔子過渡到孟子、荀子的中間環(huán)節(jié),這一點可從以下四個方面看出:第一,對生命本質(zhì)的深刻認(rèn)知;第二,對命運的正確把握;第三,對養(yǎng)生傳統(tǒng)的繼承與完善;第四,對死的理性認(rèn)識。以上四個方面從不同的角度反映出郭店儒簡在早期儒學(xué)發(fā)展過程中的重要地位,它上承孔子,下啟孟子,為儒學(xué)的進一步發(fā)展奠定了堅實的基礎(chǔ)。
[Abstract]:Based on the Confucian works in the bamboo slips of Guodian tomb, this paper discusses the concept of life and death in the book. The whole article is divided into seven parts:
The first chapter is the definition of the Confucian Literature in Guodian Chu bamboo slips. There are 18 articles in Guodian Chu bamboo slips. These documents are not monographs of one school. Only after the literature of Confucianism are determined can the next study be carried out on this basis. The author thinks that there are 10 certain Confucian works in Guodian Chu bamboo slips. Public question >, < poverty as time >, "five lines >", "heard of Cheng", "Zun De Yi >", < six German > < language > > two > and < three >. Besides, < Tang Yu 's, < Dao > and < sex self > > in 3 Literature, although there are arguments but have strong Confucian color.
The second chapter discusses the understanding of the essence of life (human nature). In the source of human nature, Guo's Jane has a clear understanding of the source of human nature: human nature originates from human life and human life originates from heaven. From this, the human nature is ultimately derived from heaven. In the nature and content of human nature, Guo Dian Confucianism shows that human nature is first expressed as a kind of emotion, desire, such as the human nature. Second, human nature is also shown as a moral quality, such as benevolence, filial piety, and so on. The two levels of human nature are closely related, and the moral level of "sex" is derived from human emotions. In the characteristics of human nature, the nature of human nature has the same nature, dynamic and variability. Identity refers to the same or similar human nature should have. The character of human nature is dynamic and changeable, so it can be molded and cultivated through "practice". In the judgment of human nature and evil, Guo's Confucian scholar is simple and clear with the characteristics of the early Confucian theory of human nature, and has not yet formed a definite value judgment, but lays a foundation for the further development of the theory of human nature.
The third chapter discusses the understanding of the value of life. Guo's Confucian Jane recognizes that the moral quality represented by benevolence, righteousness, ritual and wisdom is the main content of the pursuit of life value. Benevolence is mainly manifested in the love and filial piety. Righteousness is the manifestation of various virtues, and is also a kind of Virtuous Behavior and the virtue of virtue between the monarch and the courtier. It is an external standard of behavior and respectful behavior. Wisdom is mainly manifested in the cognition of the virtuous and his character as well as a kind of virtue as a husband. The saint is the highest realm of the Confucian value pursuit. The sages should have the moral qualities of benevolence, righteousness, and the ability to know the nature of heaven and heaven, and the ability to know the "heaven". The ideological tendencies that the man can not learn and the ideological tendency to be learned by the saints reflect the transitional characteristics of the saints' understanding. Guo's Confucian Jane recognizes that sorrow is a precondition for the realization of the value of life (L ER). Be happy in the course of moral practice.
The fourth chapter discusses the understanding of fate. The clarification of the relationship between heaven and man is the prerequisite for the exploration of fate. There are two kinds of relations between heaven and man in the Jane's bamboo slips: Heaven and man and man are divided into heaven and man. The unity of heaven and man is mainly manifested by human life from heaven and humanitarianism in two aspects. Transportation has a decisive role in the life and death of a man. It has the form of "encounter", "time" and "world". Guo Jian pointed out that the conditions of his life are three known as "know" and "know Bo" and "know man". "Know" mainly refers to the understanding of the heaven and the humanity. Moral quality. "Knowing people" is the moral quality that people know. In the relationship between knowledge and knowledge, Guo Dianru put forward the idea of "knowing life" to "know the line". The content of "knowing and doing" refers to moral practice, which reflects a positive attitude of Confucianism to fate.
The fifth chapter discusses the understanding of health care. Respect for and care for life is the prerequisite for the implementation of health. Guo Dianru Jane recognizes that life is precious, against misuse and punishment, and that the killing and punishment should be carried out under the guidance of "Tao". On the basis of the method of life, Guodian Confucian Jane pointed out that it could carry on the health activities according to the actual situation of blood gas operation in the body, so that life could continue to avoid the danger of death. The vitality of human beings was closely related to the strength of blood gas. In addition to the psychological and social level, the health of this level is mainly reflected in the nourishing heart. As for the way to nourishing the heart, Guo Jian's Jane points out that the moral qualities such as benevolence, righteousness, and "music" (Yu Er) are pointed out. Through nourishing the heart, it can not only make the heart produce virtue but also reduce the harm of desire to the human life, and play the function of health care.
The sixth chapter deals with the understanding of "death". Guo's Confucian Jane pays attention to death, which can be seen from the attention paid to the funeral ceremony. Guo's Confucian Jane recognizes that as long as the rulers carry out the rule of virtue, the people will be effective and not afraid of death. Some people give priority to moral qualities such as "righteousness" and "loyalty". Compared with the former, it agrees with the latter. All kinds of moral qualities represented by "righteousness" and "loyalty" are very important to people and can not be abandoned. Zhang wants to leave a good name for later generations. People can pass on the following three ways: "Li De", "meritorious service" and practicing moral character.
The seventh chapter, based on the view of life and death, discusses the status of Guo's bamboo slips in the development of early Confucianism. Guo's Confucian Jane is a transition from Confucius to Meng Zi and Xunzi, which can be seen from the following four aspects: first, a profound understanding of the essence of life; second, a correct grasp of fate; third, inheritance of the tradition of health. Fourth, the rational understanding of death. The above four aspects reflect the important position of Guodian Confucian Jane in the development of early Confucianism from different angles. It is Confucius and Meng Zi, which lays a solid foundation for the further development of Confucianism.
【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2011
【分類號】：K877

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本文編號：2009145