【摘要】： 《中庸》是《禮記》的一篇，其地位的上升開始于唐代的中后期，其間出現了反復，后經過宋代學人的不斷提升，最終成為四書之一，獲得了與五經相同甚至超過的地位�！吨杏埂吩谒未匚簧仙脑蛴泻芏啵渲凶顬橹匾木褪菍W人對它的研究。剖析宋儒對《中庸》的研究對于探討宋代學術史乃至整個中國思想史的發(fā)展都有重大價值，但是學術界對此的研究還十分薄弱，存在“重理學人物，輕一般士人”、“重四書學整體研究，輕《中庸》學單獨研究”等方面的問題。有鑒于此，本文對宋儒研究《中庸》的具體內容進行比較全面的研究。希望通過此研究，認知到《中庸》與理學、宋學的關系，從而更好地還原宋代學術的本來面貌，進一步拓展前人研究宋代學術的研究視野。 儒學危機、《中庸》及漢唐《中庸》學、義理之學的興起，是宋儒對《中庸》進行研究的學術背景，它們分別為宋儒研究《中庸》提供必然性、可行性和可能性。漢唐以來佛道得到了迅猛發(fā)展，在本體論、心性論上日趨成熟，而對于儒學本身來說，它雖然在先秦時期出現了本體化傾向，但這種趨勢在漢唐沒有得到加強，反而有所退步，這就導致了儒學根本無法與佛道相抗衡。儒學要改變這種現狀，就必須在先秦儒學的基礎上實現本體化。宋儒對《中庸》的研究，就是看到了《中庸》思想本身具有本體色彩，《中庸》也為儒學的本體化提供了理論支持；此外，漢唐的《中庸》學雖然未能實現儒學的本體化，但是為宋儒的《中庸》研究提供了素材。宋儒最終能夠進行《中庸》研究，還得力于義理之學的興起，也正是義理之學的興起才推動了宋儒的《中庸》研究。 宋儒對《中庸》的研究，，主要包括理學的《中庸》研究和一般儒學的《中庸》研究兩部分，其中以理學的《中庸》研究為核心。范仲淹、胡瑗等人的研究，是理學研究《中庸》的第一階段，此階段看重的是《中庸》儒家經典的身份，其目標在于對儒學之道的回歸，這是針對先秦儒學所講的仁義禮樂等具體規(guī)范和制度被重訓詁、辨?zhèn)蔚臐h唐經學以及迅猛發(fā)展的佛道所掩蓋的現狀而言的。范仲淹等人通過對佛道的批判以及對儒學道統(tǒng)的闡述，重現先秦儒學的真諦，同時還對《中庸》的天人關系以及一些具體范疇進行了研究，這為儒學本體化奠定了基礎。周敦頤、張載、二程以本體論建構為目標的研究是理學研究《中庸》的第二階段，他們通過對“誠”、“天命”的重構，分別建立了誠本論、太虛論、天理論，從而成功的為仁義禮樂等具體規(guī)范和制度建立了形而上的根據，同時按照《中庸》天人合一的思維模式打通了天人關系，建立了真正的天人合一，這是儒學本體化關鍵的一步。此外，周敦頤等人還對本體的認知和修養(yǎng)的方法進行了探討，這又完善了對本體論的建構。以朱熹、張軾、陸九淵分別為代表的閩學、湖湘學、陸學的研究是理學研究《中庸》的第三階段，它們以心性論探討為目標，這是儒學本體化的深入。閩學和湖湘學通過對“中和”問題的探討，一方面實現了本體的內化，把性情與心聯(lián)系起來，分別形成了心統(tǒng)性情、心主性情的觀點，另一方面則界定了涵養(yǎng)與察識的關系，深化了對修養(yǎng)論的探討。作為陸學前奏的張九成則從內在工夫入手來研究《中庸》，實現了對理本體的消解以及向心本論的過渡；陸九淵、楊簡等人則直接從本體入手來研究《中庸》，來構建心本論。 一般儒學的《中庸》研究與理學的《中庸》研究是同時進行的。以司馬光、陳襄等人為代表的《中庸》研究未能實現儒學的本體化，體現出了對傳統(tǒng)儒學的延續(xù)；另外部分人則針對理學的《中庸》研究而進行的，其中蘇軾希望恢復《中庸》的“本來面目”，葉適等人批判了理學的道統(tǒng)論。宋儒研究《中庸》采取了語言解釋和心理解釋的方法，體現出了“理在經文內”和“理在解語內”的思路，展示了宋儒研究《中庸》的共性以及差異性。 宋儒對《中庸》的研究貫穿了整個宋代，具有目的性強、與佛道關系緊密等特點。宋儒對《中庸》的研究對理學體系的建構、理學的發(fā)展演變、道統(tǒng)論的發(fā)展完善都有密切的關系，同時也促進和完成了儒家經學體系由五經系統(tǒng)向四書系統(tǒng)的轉變。宋代《中庸》學史實際上就是宋代學術史的縮影，宋儒對《中庸》的研究是整個《中庸》學史的輝煌時期。
[Abstract]:"The doctrine of the mean" is an article of the book of rites. The rise of its position began in the middle and later period of the Tang Dynasty, which appeared repeatedly. After the continuous promotion of the scholars in the Song Dynasty, it became one of the four books, and gained the status of the same or even more than the five classics. There are many reasons for the rising status of the Song Dynasty, among which the most important is the study of it. The study of the Confucian doctrine of the doctrine of the doctrine of the mean is of great value to the study of the academic history of the Song Dynasty and the development of the whole Chinese history of thought. However, the research in the academic circles is still very weak. There are some problems in the study of "the characters of science, the light of the general scholars", "the whole study of the heavy four books, the light of the moderation of the middle school". This paper makes a comprehensive study of the specific content of the Confucian doctrine of moderation in the Song Dynasty. I hope that through this study, we can recognize the relationship between the doctrine of the mean and Neo Confucianism and the Song Dynasty, so as to better restore the original features of the Song Dynasty, and further expand the research field of study in the Song Dynasty.
The Confucian crisis, the doctrine of the doctrine of the mean and the middle of the Han and the Tang Dynasty, the rise of the theory of righteousness, is the academic background of the study of the Confucian doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the Song Dynasty, which respectively provided the inevitability, feasibility and possibility for the study of the Confucian doctrine of the doctrine of the doctrine of the Song Dynasty, and the Buddhism and Taoism have developed rapidly since the Han and Tang Dynasties. However, the tendency of ontology appeared in the pre Qin period, but this trend had not been strengthened in the Han and Tang Dynasties. Instead, the Confucianism was unable to counterbalance the Buddhism and Taoism. To change this situation, Confucianism must realize ontology on the basis of Confucianism in the pre Qin period. With the color of the noumenon, the doctrine of the doctrine of the mean also provided theoretical support for the ontology of Confucianism. In addition, although the Confucianism in the Han and Tang Dynasties failed to realize the ontology of Confucianism, it provided material for the study of the Confucian doctrine of the doctrine of the golden mean. The study of "the doctrine of the mean" of the song Confucianism.
The study of the Confucian doctrine of the doctrine of the doctrine of the mean was mainly composed of the two parts of the Confucian doctrine of the doctrine of the mean and the study of moderation in general Confucianism, which was the core of the study of the doctrine of the doctrine of the mean. The study of Fan Zhongyan and Hu, which was the first stage of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the mean This is in view of the present situation in which the specific norms and systems of benevolence and ritual and music, such as benevolence and ritual and music, which were told by Confucianism in the pre Qin period, were heavily exeged, the fake Chinese and Tang classics and the rapid development of Buddhism were covered by the Buddhist Taoism. Fan Zhongyan and others reproduced the true meaning of the Confucianism in the pre Qin period through the criticism of the Buddhism and Taoism and the Confucian Taoism, as well as the nature of the doctrine of the doctrine of the mean. The study of the Department and some specific categories has laid the foundation for the ontology of Confucianism. The study of Zhou Dunyi, Zhang Zai and the construction of ontology as the target is the second stage of the theory of Neo Confucianism. By the reconstruction of "sincerity" and "destiny", they set up the theory of honesty, the theory of Tai Xu, the theory of heaven, and the success of Ren Yili. Music and other specific norms and systems set up a metaphysical basis. At the same time, according to the thinking mode of "the doctrine of the mean", the relationship between heaven and man was opened and the true unity of nature and man was established. This was a key step in the ontology of Confucianism. In addition, Zhou Dunyi and others discussed the methods of cognition and cultivation of the ontology, which also perfected the ontology. The study of Min Xue, Hu Xiang, and Lu Xue, represented by Zhu Xi, Zhang Shi and Lu Jiuyuan, is the third stage of Neo Confucianism, which aims at the discussion of the theory of nature. This is the depth of the ontology of Confucianism. The study of "Neutralization" by Fujian and Huxiang studies, on the one hand, realizes the internalization of the noumenon, and links the nature with the heart. As a prelude to the terrestrial study, Zhang Jiucheng, the prelude of the terrestrial study, studied the doctrine of "the doctrine of the mean" and the transition to the centripetal theory; Lu Jiuyuan, Yang Jian and others were straight. From the ontology to study the golden mean, to build the heart centered theory.
The Confucian doctrine of moderation in the general Confucianism was carried out at the same time. With Sima Guang, Chen Xiang and other human beings, the study of "the mean" failed to realize the ontology of Confucianism, which embodied the continuation of the traditional Confucianism; the others carried out the study of the doctrine of the doctrine of the doctrine of the doctrine of the doctrine of the mean. Among them, Su Shi hoped to restore the doctrine of the doctrine of the doctrine of the mean. Ye Shi and others criticized the theory of Confucian orthodoxy. The study of the Confucian doctrine of the Song Dynasty adopted a method of language interpretation and psychological explanation, which reflected the thought of "Li in the scriptures" and "Li in the explanation", and showed the generality and difference of the Confucian Confucian study of the doctrine of the mean.
The study of the Confucian doctrine of the doctrine of the doctrine of the mean was carried out throughout the Song Dynasty, with a strong aim and close relationship with the Buddhism and Taoism. The study of the Confucian doctrine of the doctrine of the mean was closely related to the construction of the system of Neo Confucianism, the development and evolution of Neo Confucianism, and the development and perfection of the theory of Taoism, and also promoted and completed the transfer of Confucian classics from the five classics to the four books system. In Song Dynasty, the history of the doctrine of the golden mean is actually a microcosm of the academic history of the Song Dynasty. Song Confucianism's study of the golden mean is a glorious period of the whole history of the golden mean.
【學位授予單位】：西北大學
【學位級別】：博士
【學位授予年份】：2007
【分類號】：K244

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