本文選題：曾國藩 + 理學(xué)思想��； 參考：《湖南大學(xué)》2010年博士論文

【摘要】：理學(xué)發(fā)展至清代,尤其是晚清時(shí)期,無論是抽象思辨還是理論建樹,都遠(yuǎn)遜于宋明,就學(xué)術(shù)影響而言,已非主流。但是,晚清理學(xué)更為看重理學(xué)的實(shí)用價(jià)值,所提之忠孝廉潔、仁義禮智,所倡之修身養(yǎng)性、進(jìn)德修業(yè),社會(huì)影響深入人心,實(shí)際效果遠(yuǎn)在玄談“理氣心性”之上。相較于宋明理學(xué),晚清理學(xué)這一特質(zhì)可謂別開生面。 曾國藩是晚清理學(xué)的代表人物,學(xué)術(shù)服膺程朱,不棄陸王,治學(xué)熱衷天理,執(zhí)著心性,平生謹(jǐn)嚴(yán)自律,素以理學(xué)治軍。與宋明理學(xué)家偏重建構(gòu)理學(xué)思想體系相比,曾氏理學(xué)缺乏系統(tǒng)的形上思辨與學(xué)理創(chuàng)新,這是其所短;但若站在晚清社會(huì)巨變、救亡圖強(qiáng)的歷史大背景下看,曾氏理學(xué)講究適時(shí)而變與體用合一,追求修己與治世、性功與事功二合為一,將理學(xué)與經(jīng)世致用緊密結(jié)合,則是其所長。確切地說,曾國藩的理學(xué)思想是鑄就晚清理學(xué)特質(zhì)的重要組成部分,具有學(xué)術(shù)和社會(huì)的雙重價(jià)值。因此,深入研究曾國藩的理學(xué)思想,對于曾國藩個(gè)案研究和晚清理學(xué)整體研究,皆有積極意義。 學(xué)界迄今對曾國藩理學(xué)思想的關(guān)注主要集中在“兼采漢宋”、“中興桐城”、“調(diào)和程朱陸王”、“理學(xué)經(jīng)世”等學(xué)術(shù)史方面,雖然也對其本體論、心性論、致知論、修養(yǎng)論等哲學(xué)思想有所涉及,但總體而言有待深入。具體而論,主要表現(xiàn)在對曾國藩理學(xué)思想中占據(jù)重要地位的諸如“理、氣、心、性、物、境、欲、命、勢、靜、敬、誠”等概念的內(nèi)涵和功用,以及由這些概念所建構(gòu)的諸如“理氣、理欲、理勢、心理、心氣、心性、心物、心境、心欲、性命、知行”等關(guān)系的認(rèn)識和命題,還需更多的專門研究。概念不清,理學(xué)不明;不知性理,不見事功。本論文從概念分析入手,由點(diǎn)及面,以小見大,從思想淵源、天理觀、性命觀、心物觀、工夫論諸方面展開,多層次考察曾國藩的理學(xué)思想及其價(jià)值,力求對曾國藩的理學(xué)思想做出符合歷史原貌的客觀分析。 本論文的創(chuàng)新之處大約兩方面: 其一,理論了學(xué)界已有成果未曾論及的問題。比如: 曾國藩論“心”。心是中國哲學(xué)的重要范疇,對心的省察涵養(yǎng)是理學(xué)工夫論的核心。曾國藩非常重視“心”的價(jià)值,分別從心與理、心與氣、心與性、心與物、心與境、心與欲等方面探索己心,并于心理關(guān)系上,反對心不入理;心氣關(guān)系上,察覺心氣難拆;心性關(guān)系上,講究存心復(fù)性;心物關(guān)系上,追求游心物外;心境關(guān)系上,強(qiáng)調(diào)不遷于境;心欲關(guān)系上,主張洗心去欲。為求己心存而不放、定而勿動(dòng)、安泰戒餒、守一無貳,提出了居敬、主靜、慎獨(dú)、思誠四項(xiàng)功夫,以期分別求得心存、心定、心安、心專,全面提升修心境界。 曾國藩論“人身之氣”。儒家先哲論氣多貫通人身之氣與天地之氣。曾國藩兼宗孟子、朱子、王夫之,以人身之氣上達(dá)于天地之間,下至于安身立命,一邊嘗試體會(huì)陰陽二氣此消彼長的自然規(guī)律,一邊從天地之氣中尋找仁義、刑政的本質(zhì)依據(jù),并逐漸把關(guān)注的焦點(diǎn)轉(zhuǎn)移到人身之氣,堅(jiān)持認(rèn)為人離氣則無形,事離氣則難舉,人身之氣既無違氣化自然,又尤其需要善養(yǎng)。可以肯定,曾國藩對“氣”的重視,絲毫不遜于對“理”的探求;所論人身之氣不在形上,邏輯上與孟子、朱子一致,與王夫之既相聯(lián)系又相區(qū)別。 曾國藩論“理勢關(guān)系”。理和勢是中國哲學(xué)關(guān)于歷史觀的范疇。曾國藩所論之“勢”主要是指時(shí)勢、形勢,也理解為事物發(fā)展和變化的狀況,對“勢”的認(rèn)知與推崇遵循“重勢——識勢——因勢”及其邏輯展開;所論理勢關(guān)系承襲王夫之,講究理勢合一,明理因勢,以勢為主,認(rèn)為順勢則明理,逆勢則悖理,不存在違理之勢,亦不存在悖勢之理,因而有別于程朱一派以“理”定“勢”。 其二,補(bǔ)充了學(xué)界已有成果的某些論證。比如: 曾國藩論“命”。曾國藩對命的理解常被研究者理解為宿命論。其主要依據(jù)是曾國藩的命定、命限言論,比如“天下事由命不由人”。事實(shí)上,這類言論不是曾國藩關(guān)于命的本質(zhì)理解。曾國藩論命從敬、畏、知、順?biāo)膫�(gè)層面展開,因敬而畏,因畏而知,因知而順,是曾國藩對命的基本態(tài)度。其中,知是貫通天人的關(guān)鍵,知?jiǎng)t順天達(dá)命,無知?jiǎng)t逆天非命。這就是說,命是必然的,也是可知可為的。當(dāng)然,同“死生有命,富貴在天”一樣,曾國藩的命定、命限言論對命之難以盡知盡為的感嘆,既無可否認(rèn),也難以厚非。 曾國藩論“天人關(guān)系”。曾國藩對天人關(guān)系的理解,既持有理性的認(rèn)識,又懷有特殊的情感。論理,他深知天人無應(yīng);論情,他寄望天人有感。這是曾國藩對待天人感應(yīng)的基本態(tài)度。因此,“天”在他心目中的地位是崇高的,神圣的,任何試圖越俎代庖、凌駕于天的想法以及埋怨、斥責(zé)于天的念頭都為他所不恥。這與孔子的“不在其位,不謀其政”,“不怨天,不尤人”,有相通之理。 曾國藩論“格物”。曾國藩訓(xùn)“格”為“相交”,“格物”為己心與事物相聯(lián)系、相接觸。其學(xué)術(shù)意義在于以心物代身物,因格物正本心,一方面有糾正朱子訓(xùn)“格”為“至”、“盡”之滯礙,一方面也有糾正陽明訓(xùn)“格”為“正”之虛無。這是曾氏之對于朱王門戶之“廓清”、理學(xué)思想之務(wù)實(shí)在格致論上的反映。 對曾國藩理學(xué)思想的基本特征給出了自己意見:以天理為大本,以心、氣為達(dá)道,以修身、治世為旨?xì)w。具體來說,曾國藩的理學(xué)思想以朱子理學(xué)為體,以孟子心學(xué)、王夫之氣學(xué)為用,對漢學(xué)、陸王心學(xué)、桐城學(xué)的吸收均以此為前提;其偏重修身治世,客觀上反映了晚清社會(huì)變革、學(xué)術(shù)轉(zhuǎn)型的需要。
[Abstract]:The development of science to the Qing Dynasty, especially in the late Qing Dynasty, is far inferior to Song Ming, both abstract and theoretical, which is far from the mainstream of academic influence. However, the late clean-up is more important to the practical value of science. Far from the theory of "Regulating Qi and mind", compared with the Neo Confucianism of the song and Ming Dynasties, the characteristic of late Qing learning is quite different.
Zeng Guofan is the representative figure of the late liquidation. He is a representative of Cheng Zhu, he does not abandon Lu Wang, he is keen on nature, persevering in his mind, and his life is strict and self-discipline. It is short of systematic thinking and academic innovation compared with the construction of Neo Confucianism in the song and Ming Dynasties. Under the historical background of the salvation map, Zeng's theory of Neo Confucianism is in good time and changes in combination with body and body. It seeks to repair himself and the world. It is one of the two aspects of sexual work and achievement. It is its director to combine Neo Confucianism with the experience of the world. To be exact, Zeng Guofan's theory of science is an important component of the characteristics of late cleaning up, with both academic and social double. Therefore, in-depth study of Zeng Guofan's Neo Confucianism is of positive significance to Zeng Guofan's case studies and the overall study of late Qing studies.
The attention of the academic circles to Zeng Guofan's theory of Neo Confucianism is mainly focused on the academic history of "concurrently with the Han and Song Dynasties", "Zhongxing Tongcheng", "reconciling Cheng Zhu Lu Wang" and "Neo Confucianism through the world", although it has also been involved in its philosophical thoughts, such as ontology, the theory of mind, the theory of knowledge, and the theory of cultivation. The concept and function of Zeng Guofan's theory of science, such as "reason, Qi, heart, sex, thing, environment, desire, life, power, static, respectful, sincerity", as well as the understanding and propositions of these concepts, such as "Qi, lidesire, reason, psychology, heart, heart, heart, heart, heart, heart, heart, life, knowing and doing", are also needed. This thesis starts with the concept analysis, from the point to the face, and in a small way, from the ideological origin, the concept of nature, the view of nature, the concept of life, the theory of work, and the value of Zeng Guofan, and strives to make it conform to the historical origin of Zeng Guofan's theory of science. The objective analysis of the appearance.
The innovation of this paper is about two aspects:
First, theories that have been discussed by academics have not been discussed.
Zeng Guofan's heart is the "heart". Heart is an important category of Chinese philosophy. The core of the mind is the conservation of the heart. Zeng Guofan attaches great importance to the value of "heart", and explores the heart and mind, heart and nature, heart and thing, heart and state, heart and desire, and also in psychological relations, and in the relationship between heart and mind. The heart is difficult to dismantle; in the relationship of heart, we should pay attention to the nature of heart and mind, the relationship between heart and things, the pursuit of the heart, the relationship between the heart and the mind, the relationship between the heart and the mind, the emphasis not on the movement of the border; the relationship between the heart and the heart, the desire to wash the heart. The heart, the heart, the overall improvement of the realm of repair.
Zeng Guofan's theory of "Qi of human body". The Confucian philosophic theory of Qi through the Qi of human body and the Qi of heaven and earth. Zeng Guofan and Meng Zi, Zhu Xi, Wang Fuzhi, with the air between the world and heaven and the earth, and then try to realize the natural law of the two Qi of yin and Yang, and look for benevolence and righteousness from the air of heaven and earth and the essence of punishment and politics. According to it, the focus of attention is gradually shifted to the gas of the person, insisting that people are immaterial, and that things are difficult to lift, and that the gas of the body does not violate the nature of gasification, and especially needs good support. It is certain that Zeng Guofan's attention to "Qi" is not inferior to the exploration of "reason"; the spirit of the body is not in shape, and logically with Meng Zi, Zhu Ziyi It is related and different from Wang Fuzhi.
Zeng Guofan's theory of "relationship between reason and potential" is the category of historical view of Chinese philosophy. Zeng Guofan's theory of "potential" mainly refers to the situation and situation, and is also understood as the situation of the development and change of things, and the recognition of "potential" and "the potential" and the logic of "potential", and the relationship between the theory of potential and Wang Fu's inheritance. In this regard, we should pay attention to the combination of the potential and the potential, and consider that the trend is dominant, that the trend is clear and that the counter trend is paradoxical, that there is no potential for disobeying and there is no paradox of potential, so it is different from the "reason" by the Cheng Zhu school.
Secondly, it supplements some arguments that have been achieved in academic circles.
Zeng Guofan's view of "life". Zeng Guofan's understanding of life is often understood by the researchers as fatalism. The main basis is Zeng Guofan's destiny and the limit of life. In fact, this kind of speech is not Zeng Guofan's understanding of the essence of life. Zeng Guofan's life is carried out from the four levels of respect, fear, knowledge, and the fear of reverence. It is the basic attitude of Zeng Guofan to life because of knowing and knowing it is the key to life. Among them, knowledge is the key to the life of heaven, knowledge is destiny, and ignorance is against the heaven. That is to say, life is inevitable and can be known. Of course, the same as "death and life, riches in heaven", Zeng Guofan's fate, life limit speech is difficult to know as much as it is for life. There is no denying or undeniable.
Zeng Guofan's theory of "relationship between heaven and man". Zeng Guofan's understanding of the relationship between heaven and man, not only holds the rational knowledge, but also has a special emotion. He has a deep knowledge of the nature of heaven and man. In his opinion, he hopes to have a sense of heaven and man. This is the basic attitude of Zeng Guofan to the induction of heaven and man. Therefore, the position of "heaven" in his mind is lofty, sacred, and any attempt The idea of overriding the day, the idea of overriding the sky, and the idea of repriming the sky are all disgraced by him. This is with Confucius's "not in his position, his political affairs", "no grumbler, no one".
Zeng Guofan's theory of "grid". Zeng Guofan's training "grid" is "intersecting", "the grid" is connected with things and contact with things. Its academic significance lies in taking things from the heart and things to the body. On the one hand, it has the right to correct Zhu Zixun's "grid" as "to" and "do". On the one hand, it also corrects the nihilism of Yang Ming's "grid" as "positive". This is Zeng's reflection on the "clearance" of Zhu Wang's door and the pragmatism of Neo Confucianism.
The basic characteristics of Zeng Guofan's theory of Neo Confucianism are given in his own opinion: Taking the nature as the big book, taking the heart, the Qi as the Dao, and the purpose of practicing the world, to be specific, Zeng Guofan's theory of Neo Confucianism is based on Zhu Zi theory, with Meng Zi's heart learning and Wang Fuzhi's Qi as the use, the absorption of the Han, Lu Wang's heart and Tongcheng studies is the precondition. Managing the world objectively reflects the need for social transformation and academic transformation in the late Qing Dynasty.
【學(xué)位授予單位】：湖南大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2010
【分類號】：B25;K256

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