本文關(guān)鍵詞： 魏晉時期 政治心態(tài)類型 生命關(guān)懷 社會關(guān)懷 玄學(xué)　出處：《南開大學(xué)》2010年博士論文　論文類型：學(xué)位論文

【摘要】：從東漢末年開始儒學(xué)、經(jīng)學(xué)逐漸衰落,到魏晉之際興起了一股新的學(xué)術(shù)思潮,學(xué)界通常稱之為“玄學(xué)”或“魏晉玄學(xué)”。魏晉玄學(xué)的基本特征是融合儒道,反映在士人身上則是徘徊于儒道之間。近二十年來,魏晉玄學(xué)研究取得了重要進展,既有對玄學(xué)命題的深入分析,也有對玄學(xué)人物的專門研究。 但是,目前的研究也存在有待進一步思考的問題。第一,玄學(xué)并不足以概括當(dāng)時的社會思想狀況,在玄學(xué)之外還有非玄學(xué)思想；第二,玄學(xué)思想本身也是一個龐雜的體系,在不同的玄學(xué)家身上,儒道兩家思想要素所占的比重不同,其政治立場和學(xué)術(shù)觀念存在較大差異。本文的宗旨是,從宏觀上和總體上對魏晉思想作鳥瞰式的概括和描述,并勾勒出魏晉士人的不同類型。根據(jù)我們的研究,魏晉士人的政治心態(tài)大致可分為四種類型。 第一種類型,傳統(tǒng)儒家型。此種類型以傅玄、袁準(zhǔn)為代表。傳統(tǒng)儒家型士人乃因革儒學(xué)、救時補弊的通變之儒,他們積極借用其他學(xué)派的思想改鑄儒學(xué)以適應(yīng)社會現(xiàn)實的突變,儒學(xué)由此獲得革新并得以延續(xù)。傅、袁二人思想的主流是傳統(tǒng)儒家,然而,受社會思潮影響,他們還帶有三國時期名法思潮余波之意味,也沾染了一些玄學(xué)色彩。傅玄詩文中便透露出玄學(xué)思想的印跡,袁準(zhǔn)本人與玄學(xué)名士阮籍私交甚篤且親自參與才性之辯的大討論。 第二種類型,以道反儒型。此種類型以阮籍為代表。阮籍乃徘徊儒道、外達內(nèi)憂的玄學(xué)名士,其放達任誕之行為多與儒學(xué)和名教相悖,完全是一副以道反儒的派頭。然而,阮籍放達的表象之下掩藏著深重的憂懼,其放誕既蘊含著自污以自保的意味,又借此表達對時政的強烈憤慨,由此可見阮籍思想之根基仍然是儒家。阮籍對個體生命和現(xiàn)實社會都抱有強烈的關(guān)懷,這種雙向度的價值取向是其思想矛盾、精神痛苦的根本原因。 第三種類型,儒道調(diào)和型。此種類型以山濤、魏舒、羊祜、張華、王戎、王衍等人為代表。這些士人并不逃避政治,他們?yōu)楣倩虮M職盡責(zé)或仕不事事,生命關(guān)懷與社會關(guān)懷能夠在他們身上得到和洽的統(tǒng)一。此類士人雖無玄學(xué)理論著述傳世,但是其兼得入世與心達的實際表現(xiàn)說明他們“受用”了玄學(xué)。魏晉之際許多世家大族屬于儒道調(diào)和型,他們主動成為玄學(xué)思潮的倡導(dǎo)者和推動者,玄學(xué)化是其融入上流社會階層、保持家族興旺的必由之途。 第四種類型,隱而不仕型。此種類型以陶潛為代表。魏晉時期出現(xiàn)規(guī)模較大的隱士群體,陶潛便是以隱逸田園而著稱的士人。魏晉隱士群體從憤政抗?fàn)幎[逐漸轉(zhuǎn)變?yōu)轫樞员Ｕ娑[,陶潛本人屢仕而終隱的人生經(jīng)歷和心路歷程便是魏晉隱逸發(fā)展史的縮影。陶潛原本將人生價值寄寓儒家政治理想的實現(xiàn)之中,無奈處處碰壁的窘境迫使他從社會關(guān)懷轉(zhuǎn)入生命關(guān)懷,隱而不仕遂成為官場失意者普遍選擇的生活方式。 以上四種類型之間存在著一定的邏輯關(guān)系。就對儒家學(xué)說的態(tài)度看,從第一種類型到第四種類型之間顯示出逐漸疏離儒家思想的傾向。傅玄、袁準(zhǔn)是儒家思想的繼承者和改革者,其堅守儒學(xué)的立場和觀點自不待言；阮籍“以道反儒”亦可視為用道家之“自然”矯儒學(xué)與名教之偏,徘徊于儒道之間的阮氏有悖儒之名而無遠儒之實；山濤等廟堂之士將儒道二家思想調(diào)和于己身,他們不像阮籍那樣執(zhí)著于儒家政治理想和價值理念,也就比阮籍更加離儒而向道；陶潛身上的儒道因素不構(gòu)成明顯而尖銳的矛盾,陶氏只是保持儒家倫理底色而已,他將生命關(guān)懷置于社會關(guān)懷之上,儒家政治理想在其心中大幅消解而道家全性保真意識頗為增強。 與此同時,上述思想類型在一定程度上也表現(xiàn)為時間關(guān)系,即從第一種類型向第四種類型演變的傾向,而不是相反。雖然在特定歷史橫切面上來看,以上四大類型共時性存在,但是,從長時段發(fā)展來看,他們有著歷時性的演進關(guān)系。士人身上儒道要素的構(gòu)成比重和相互關(guān)系不同,由此外化而產(chǎn)生的社會關(guān)懷和生命關(guān)懷的向度和力度也就不同,因而便產(chǎn)生了多種不同類型的士人政治心態(tài)。
[Abstract]:From the Eastern Han Dynasty began Confucianism classics gradually decline, to Wei and Jin Dynasty emerged a new trend of academic circles, often called "metaphysics" or "metaphysics". The basic characteristics of metaphysics is the fusion of Confucianism and Taoism, reflected in the intellectuals who lingered between Confucianism and Taoism in recent twenty years. That has made important progress of metaphysics research, in-depth analysis of metaphysics propositions both, also have special research on the metaphysical character.
However, the current study also need to be further thought. First, metaphysics can not generalize social thoughts at that time, in addition to non metaphysics metaphysics; second, metaphysics itself is a complex system, in different metaphysicians body, different elements of Confucianism and Taoism share there great differences in the political and academic ideas. The purpose of this paper is, as a summary and description of the type of the thought from the macro and overall, and outlines the different types of Wei and Jin Dynasties. According to our research, the scholar's political psychology can be divided into four types.
The first type, the traditional Confucian type. This type of Fu Xuan Yuan, quasi represented. Traditional Confucian scholars are due to leather type Confucianism, save the change fill disadvantages of Confucianism, they actively borrowed from other schools of thought to Confucianism in order to adapt to the social reality of the mutation, thus obtained the continuation and innovation of Confucianism. Fu. Two yuan mainstream ideology is Confucianism, however, affected by the impact of social trends, but also with their name of the aftermath of the Three Kingdoms period thought means, but also in some mysterious color. This paper reveals Fu Xuan metaphysics of imprinting, discussion and I, quasi metaphysics scholar Ruan Ji Shendu and personally involved in it the debate.
Second types of counter Confucianism with Taoism. This type is represented by Ruan Ji. Ruan Ji is wandering outside the internal Confucianism, metaphysics scholar, the birth of unconventional behavior with Confucianism and religion. It is a way to anti Confucian style. However, under the appearance of Ruan Ji up to hide the grave the apprehension, and it contains the means to protect themselves from pollution, and to express strong indignation of the political thought of Ruan Ji, it is still the foundation of Confucianism. Ruan Ji holds strong concern of individual life and social reality, the bidirectional value orientation are the ideological contradictions, root cause of mental distress.
Third types of Confucian harmonious type. This type in Shan Tao, Wei Shu, Yang Hu, Zhang Hua, Wang Rong, Wang Yan as representative. These scholars do not escape their political, official or conscientious or not all official life care and social care, harmonize well with each other in them. These scholars have no metaphysical theory the actual performance of the works handed down, but both WTO and the heart of the "good" shows their metaphysics in the Wei and Jin Dynasties. Many aristocratic families belong to Confucianism harmonious, they take the initiative to become advocates and promoters of metaphysics, metaphysics is the integration of the upper class families, maintain the necessary way.
Fourth types of implicit rather than official type. This type is represented by Tao Qian. The larger the hermit community appeared in the Wei and Jin Dynasties, Tao Qian is in seclusion and celebrated scholars. The hermit groups from the political struggle while the hidden anger gradually transformed into fairness and fidelity implicit, Tao Qian himself repeated official and life experience and the final journey hidden is a microcosm of the history of recluse. Tao Qian originally will realize the value of life as the Confucian political ideal, but the dilemma of being blocked from forcing him to life caring for social care, hidden and not Shi became frustrated officialdom generally choose the way of life.
There exists logical relation among the above four types. As for the attitudes toward Confucianism, from the first type to fourth types showed a trend gradually alienated the Confucianism. Fu Xuan Yuan is quasi Confucianism successor and the reformers, adhere to Confucian standpoints and views It goes without saying that Ruan Ji "; Tao is also regarded as" anti Confucianism with Taoism and Confucianism "nature" the partial religion, hovering between Confucianism and Taoism "against Confucianism without far Confucianism; Shan Tao Temple, etc. will be two and harmonic thought in oneself, they did not like Ruan Ji clinging to the Confucian political ideal and the value idea, also more than Ruan Ji from Confucianism to Confucian Tao; Tao Qian's factor does not constitute a clear and sharp contradiction, the Dow just keep the Confucian ethics background. He based the life care in a caring society, Confucian Political Science If you want to dissolve in his heart, the Daoist's awareness of the full nature of the Daoist is greatly enhanced.
At the same time, the type of thought to a certain extent as well as the time, the tendency of evolution from the first type to fourth types, and not the contrary. Although in a specific historical cross section, the above four types in common existence, however, from the long period of development, they have a relationship diachronic. Proportion of intellectuals, and the relationship between different elements of Confucianism, the external and social care and life care to the degree and intensity is also different, so they have a variety of different types of scholar's political mentality.

【學(xué)位授予單位】：南開大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2010
【分類號】：K235

【引證文獻】

相關(guān)期刊論文 前1條

1 林滿平;;《世說新語》與其他:阮籍政治心態(tài)對比論[J];揚州教育學(xué)院學(xué)報;2012年03期

相關(guān)碩士學(xué)位論文 前1條

1 段德慶;司馬昱與門閥政治[D];華中師范大學(xué);2012年

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本文編號：1487017