本文關(guān)鍵詞：《藥地炮莊》哲學(xué)思想研究　出處：《山東大學(xué)》2014年碩士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 方以智 太極 天人關(guān)系 理想人格 內(nèi)圣外王 三教會通

【摘要】：中華文化是由道教、儒學(xué)、佛教三大支流共同構(gòu)成。三者之間相互交流、互動與融合。在三教相互排斥、相互吸收、相互會通的歷史中,形成了中國獨(dú)特的文化。方以智是三教會通的一個代表人物。他的一生頗為曲折,這些經(jīng)歷使其思想發(fā)生了幾次重大的轉(zhuǎn)變。明亡以后他潛心于會通儒釋道三教的哲學(xué)建構(gòu)。目前學(xué)術(shù)界對其晚年三教會通思想尚缺乏系統(tǒng)的研究,本文以方氏晚年主要著作《藥地炮莊》為核心,參考其他相關(guān)著作,試圖比較全面地解析方以智三教會通思想的形成過程、方法架構(gòu)及其詮釋實(shí)踐。從而對其學(xué)術(shù)貢獻(xiàn)和理論局限作出適當(dāng)?shù)脑u價。 本文總共四章,前有《緒論》,緒論中對對學(xué)界關(guān)于方以智研究現(xiàn)狀作出扼要的綜述,指出當(dāng)前研究尚存的不足之處。又交代本文研究的主要問題和方法。 第一章介紹方以智其人。梳理方以智的生平、人生的各個時期特征、學(xué)術(shù)來源與思想概觀。以俾理解其作《藥地炮莊》的緣起。吳應(yīng)賓的“三教合一”與道盛的“托孤說”是方以智作《藥地炮莊》直接的緣由。晚年他經(jīng)歷坎坷,遁入佛門。這是促成他三教會通思想的間接原因。 第二章以《藥地炮莊》為主要研究對象,抓住中國哲學(xué)“天人合一”這一主要思想,論證方以智的天人關(guān)系模式,得出方以智獨(dú)特的天人關(guān)系學(xué)說。與以往的思想家不一樣,方以智以“天人不相勝”來解釋“天人合一”這無疑是一大創(chuàng)舉。在論述“天人合一”的基礎(chǔ)上,方以智又對天人之間能否相勝進(jìn)行了深入的研究。他認(rèn)為人不可勝天,天也不能勝人。在他看來,人心與天地之心相通。人類認(rèn)識自己就是認(rèn)識天地。這個意義上,天人合一又是成立的。進(jìn)而在這個視域下窺視方以智哲學(xué)中的理想人格。培養(yǎng)理想人格的最終的旨?xì)w在于實(shí)現(xiàn)內(nèi)圣外王之道。 第三章分析《藥地炮莊》的理論方法。由于《藥地炮莊》思想受覺浪道盛影響甚深,本章在前文道盛援莊入儒的“托孤”說的前提下,進(jìn)而具體闡述了《藥地炮莊》以儒釋莊、以佛解莊的特色。最終完成了方以智的終極目標(biāo)三教會通。 第四章考察了方以智的三教觀與其思想旨?xì)w。本文認(rèn)為方以智堅持了莊子屬于儒家的立場,主體思想與佛道兩家存在著根本的分歧。他用多個論據(jù)來證明莊子是屬于儒家的。儒宗別傳是莊子歸儒的一個強(qiáng)有力的論述。方以智的三教會通是以易學(xué)為基礎(chǔ),改鑄老莊、出入佛禪,最終以儒家為旨?xì)w的思想體系。它的形成,一方面是對晚明三教融合思潮的繼承與發(fā)展,另一方面是作為明遺民對于傳統(tǒng)學(xué)術(shù)思想的總結(jié)與反思,其中還包涵著對于個人安身立命之道的探索與定位。
[Abstract]:Chinese culture is composed of three branches of Taoism, Confucianism and Buddhism. They communicate, interact and merge with each other. In the history of the three religions' mutual exclusion, mutual absorption and mutual understanding. Fang Yizhi was a representative of the three religions. His life was rather tortuous. These experiences led to several major changes in his thinking. After the Ming Dynasty, he concentrated on the philosophical construction of the three religions, Confucianism, Buddhism, Taoism and Taoism. At present, there is still a lack of systematic research on his thoughts of the three religions in his late years. Based on Fang's main works in his later years, "Yao Di Guanzhuang", and referring to other relevant works, this paper tries to analyze the formation process of Fang Yizhi's three religions' thoughts. The method structure and its interpretation practice. Therefore, its academic contribution and theoretical limitations are evaluated appropriately. There are four chapters in this paper, the introduction gives a brief summary of the current research situation of Fang Yizhi, points out the shortcomings of the current research, and explains the main problems and methods of this study. The first chapter introduces Fang Yizhi. Combing the life of Fang Yizhi, the characteristics of each period of life. In order to understand the origin of his work, Wu Ying-bin 's "three religions in one" and Tao Sheng's "supporting Gu" were the direct causes of Fang Yizhi's "Yadi Guanzhuang". In his later years, he experienced ups and downs. Escape into Buddhism. This is the indirect cause of his three religions. The second chapter focuses on the main research object of Guanzhuang of Yantian, which grasps the main thought of "the unity of nature and man" in Chinese philosophy, and demonstrates Fang Yizhi's mode of relationship between heaven and man. Come to Fang Yizhi's unique theory of the relationship between man and nature. Different from the past thinkers, Fang Yizhi explained "the unity of nature and man" by "Heaven and Man does not win". This is undoubtedly a great innovation. On the basis of discussing "the unity of man and nature", Fang Yizhi explains "the unity of man and nature". Fang Yizhi also made an in-depth study of whether heaven and man could win each other. He believed that man could not win the sky, and that heaven could not defeat man. In his view. The heart of the heart and the heart of heaven and earth are interlinked. Man knows himself as he knows heaven and earth. In this sense. The ultimate aim of cultivating the ideal personality is to realize the way of the inner saintly and the outer king. The third chapter analyzes the theory and method of "Yadi Guanzhuang". Because the thought of "Yandi Guanzhuang" is deeply influenced by Chueh-lang Dao Sheng, this chapter is based on the premise of the former Taoism to aid Zhuang Guanzhuang's "sustenance" theory. Finally, the author expounds the characteristics of the three religions by Confucianism, Buddhism and Buddhism, and finally accomplishes Fang Yizhi's ultimate goal of the three religions. Chapter 4th examines Fang Yizhi's view of the three religions and its ideological purport. This paper holds that Fang Yizhi adheres to the Confucian position of Zhuangzi. There is a fundamental difference between the main body thought and Buddhism and Taoism. He proved that Chuang Tzu belongs to Confucianism with many arguments. Confucianism is a powerful argument of Chuang Tzu's return to Confucianism. Fang Yizhi's three Churches are based on the Book of changes. . In the end, the thought system of Confucianism is the ultimate goal. On the one hand, it is the inheritance and development of the trend of integration of the three religions in the late Ming Dynasty. On the other hand, it is the summary and reflection of the traditional academic thought, which also includes the exploration and orientation of the way of individual life.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2014
【分類號】：B91

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