本文選題：熊十力 + 唯識學(xué)��； 參考：《吉林大學(xué)》2011年碩士論文

【摘要】：本文分別考察唯識學(xué)中“萬法唯識”、“五位百法”、“五蘊”、“五法”、“三自性”、“四分”的核心觀念,以及熊十力的哲學(xué),在熊十力哲學(xué)與唯識學(xué)的比較中,觀察此兩者的差異之處,以此來理解唯識學(xué)在近代的復(fù)興,和熊十力哲學(xué)在唯識學(xué)的基礎(chǔ)上轉(zhuǎn)向儒家,并開創(chuàng)當代新儒家的內(nèi)在理路。 唯識思想傳入中土,分為三個時期,第一是北魏時期,菩提流支以《十地經(jīng)論》為思想依據(jù),建立地論宗;。第二時期是梁陳年間,真諦三藏以《攝大乘論》為思想依據(jù),創(chuàng)建攝論宗。第三時期是隋唐,玄奘以《成唯識論》為思想依據(jù),創(chuàng)建了唯識宗。在這三派中,只有唯識宗堅持著唯識思想在印度的原有教義,并以師承的方式在中土延續(xù)了下來。到了近代西學(xué)東漸時,唯識學(xué)在西方哲學(xué)的日益影響中土學(xué)術(shù)的背景下,大放異彩,為中土思想回應(yīng)西方哲學(xué)的挑戰(zhàn)而提供了思想源泉。 文章的第一部分,著重介紹了唯識學(xué)中的幾個核心概念�！叭f法唯識”說明了宇宙一切萬法都是由心識所變現(xiàn)出來的影像�！拔逦话俜ā闭f明一切法分為五類:心法、心所法、色法、不相應(yīng)行法、無為法。講明一切萬法都有自性,并且這樣的自性常保持不變�！拔宸ā奔词俏ㄗR五法,包括相、名、分別、正智、真如�！叭孕浴卑ū橛嬎鶊�(zhí)性、依他起性和圓成實性,分別從有無、假實來說明一切存在的本性或性狀�！八恼帧狈譃橄喾�、見分、自證分和正自證分四種,說明心起作用的四個區(qū)域。 文章的第二部分,簡要地介紹了一下熊十力的哲學(xué)。熊十力哲學(xué)是在唯識學(xué)基礎(chǔ)上轉(zhuǎn)向儒家的,故而其思想中保留著唯識學(xué)的痕跡,同時還具有明顯的儒家傾向;又因其思想的背景是西學(xué)東漸,所以其哲學(xué)又有西方哲學(xué)的影子,是唯識學(xué)、儒學(xué)、西方哲學(xué)的融合。熊十力哲學(xué)的核心部分無非分為本體論和宇宙論兩部分。熊十力在本體論上講心性本體論,及本體的能動性和變易性。在宇宙論上講宇宙與吾人心性不二,也就是“宇宙即是吾心,吾心即是宇宙”。其宇宙論主要包括體用不二和翕辟成變。 在唯識學(xué)和熊十力哲學(xué)的比較中,可以的得出以下不同:一是“性覺”與“性寂”的差異;二是“尊智”和“尊如”的差異。 從以上的分析中,文章主張以客觀的態(tài)度來看待熊十力對唯識學(xué)的理解與改造。從唯識學(xué)本身的教義看,熊十力哲學(xué)明顯誤讀了唯識學(xué),是唯識學(xué)的反叛;但要從儒家觀點看,熊十力是創(chuàng)造性的的誤讀,是在唯識學(xué)的基礎(chǔ)上對唯識學(xué)的改造,為應(yīng)對西學(xué)挑戰(zhàn)和重建儒學(xué)奠定了基礎(chǔ)。
[Abstract]:This paper examines the core concepts of "all laws and only knowledge", "five hundred laws", "five stories", "five ways", "three Self-Nature", "four points" and Xiong Shili's philosophy in the comparison of Xiong Shili's philosophy and Literacy. By observing the difference between the two, we can understand the revival of rationalism in modern times, and Xiong Shili's philosophy turn to Confucianism on the basis of rationalism, and open up the inner path of contemporary Neo-Confucianism. The thought of knowledge was introduced into the middle earth, which was divided into three periods. The first period was the Northern Wei Dynasty. The second period was Liang and Chen years. The third period was Sui and Tang dynasties. Of the three schools of thought, only the idealist adheres to the original doctrine of idealism in India and continues in the middle of the land as a teacher. By the time the western learning spread to the east in modern times, only the western philosophy increasingly influenced the Sino-Turkish academic background, which provided a source of thought for the Chinese-Turkish thought to respond to the challenge of western philosophy. In the first part of this paper, we introduce some core concepts in the field of philosophy. Universal knowledge shows that all laws of the universe are images realized by the mind. The "five-position hundred method" explains that all methods are divided into five categories: the mental method, the color method, the non-corresponding method, and the inaction method. It is stated that all dharmas have their own nature, and that such nature is always the same. The "five Dharma" is only the five methods of knowledge, including phase, name, separation, correct wisdom, true as. The "tri-self" includes all the things that exist, according to his nature and round reality, to explain the nature or character of all existence from the existence or not, the false reality, respectively. The "four positive points" are divided into four types, namely, four kinds, see points, self-syndromes and positive self-syndromes, indicating the four regions in which the heart works. The second part briefly introduces Xiong Shili's philosophy. Xiong Shi-li 's philosophy turned to Confucianism on the basis of rationalism, so his thought retained the trace of scholarly study, and at the same time he had an obvious Confucian tendency, and his philosophy had the shadow of western philosophy because the background of his thought was the gradual development of western learning from the east to the east. It is the fusion of philosophy of learning, Confucianism and western philosophy. The core part of Xiong Shili's philosophy is divided into ontology and cosmology. Xiong Shili talks about the ontology of mind and the initiative and variability of Noumenon. In cosmology, the universe is not the same as our heart, that is, "the universe is my heart, my heart is the universe." Its cosmology mainly includes the body and the back-to-turn change. In the comparison of philosophy of Literacy and Xiong Shili, we can draw the following differences: one is the difference between "sexual perception" and "sexual silence"; the other is the difference between "respecting wisdom" and "respecting such as". From the above analysis, the article advocates an objective attitude towards Xiong Shili's understanding and transformation of the essentialism. From the perspective of the doctrine of liberal science itself, Xiong Shili's philosophy obviously misread it, which is a rebellion against it. However, from the point of view of Confucianism, Xiong Shili is a creative misreading and a transformation of the study of knowledge on the basis of the study of knowledge. It lays a foundation for the challenge of western learning and the reconstruction of Confucianism.
【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2011
【分類號】：B948

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