本文關(guān)鍵詞：荀子哲學思想研究　出處：《河北大學》2017年博士論文　論文類型：學位論文

  更多相關(guān)文章： 荀子 天人論 人性論 心論 正名論 禮論

【摘要】：荀子是戰(zhàn)國后期的杰出思想家,是先秦儒家思想的集大成者。在春秋戰(zhàn)國學術(shù)思潮的影響下,荀子站在儒家思想的立場上吸收和批判各家思想,使其思想呈現(xiàn)出融會百家,包羅萬象的特色。荀子思想開啟了戰(zhàn)國學術(shù)思想綜合會通的先河,他隆禮重法的治國思想影響了兩千多年的中國封建社會。本文通過闡述其天人論、人性論、心論、正名論和禮論五個方面的理論問題,系統(tǒng)詮釋荀子哲學的理論體系。在天人論中,荀子“明于天人之分”的思想沖破了“天命論”的枷鎖,強調(diào)人不要期待神秘天意的眷顧,要充分發(fā)揮人的主觀能動性,提高了人的主體地位,增強了人要為自己命運負責的主體意識�！疤烊讼喾帧�、“制天命而用之”等觀念,實現(xiàn)了社會秩序的最高原則由天向人的轉(zhuǎn)變,為其構(gòu)建人間性的禮治思想奠定了基礎(chǔ),鼓勵我們合理開發(fā)和利用自然,以道德之心涵潤于萬物的“圣王之治”治理萬物,達到人與自然的和諧共生。在人性論中,荀子提出了與孟子“性善論”相反的“性惡論”,是服務(wù)于他整個思想的重要組成部分。性惡論的要旨是“化性起偽”,突出禮的重要性,用禮來規(guī)范人的行為,最終重建社會秩序,實現(xiàn)“群居和一”“禮義法度”的理想社會。從“性善論”到“性惡論”,從“仁政”再到“禮治”,昭示著戰(zhàn)國末期儒家學說更傾心于以現(xiàn)實的外在化方案解決當時的社會問題,而不再完全寄望于對美好人性的信賴。在心論中著重探討“心”的內(nèi)涵及其在荀子哲學體系中的功能。荀子之“心”是一個包含認知心、物質(zhì)心、情欲心、主宰心和意志心五種形態(tài)的綜合體。心具有理性的認知作用、情感的感發(fā)作用、意志的決斷作用以及向善的能動作用。荀子提出“解蔽”和“虛壹而靜”的治心之術(shù),使心達到體認“道”的“大清明”狀態(tài);通過“學”、“積”、“行”和“誠”的養(yǎng)心之法,完成由體道、認道再到行道的過程,為禮義之道的實現(xiàn)提供了必要條件。在正名論中集中論述荀子名實之辨的邏輯意義與政治意義。在戰(zhàn)國后期,禮崩樂壞的時代背景下重構(gòu)一個倫常有序,安定和諧的理想社會,首要任務(wù)就是“正名”,荀子繼承和發(fā)展了孔子的“正名”思想,推動了先秦儒家思想的發(fā)展。荀子的正名思想不僅僅是詞義的辨析和語言邏輯的規(guī)范,其根本目的是對既有政治與倫理道德的撥亂反正。一方面,他提出正名是為了“辨同異”,即是在邏輯思想上對名、辭、辯進行定義和規(guī)范,另一方面,他提出正名是為了“明貴賤”,即是使社會中的每個人都明確自己的等級地位,進而實現(xiàn)禮義法度、安定和諧的社會。在禮論中,系統(tǒng)闡述了禮的起源、禮的本質(zhì)和禮的價值及禮樂關(guān)系、禮法關(guān)系等。在先秦儒家中,孔子講“仁”、孟子求“義”、荀子重“禮”。禮論是荀子整個哲學體系的核心內(nèi)容,其天人論、人性論、心論和正名論都是為其禮治服務(wù)的,目的是為了實現(xiàn)群居和一、禮義法度的社會理想。荀子的禮論強調(diào)禮樂統(tǒng)一,“美善相樂”,不僅賦予了樂以倫理定位,同時給予禮以審美旨趣,通過禮樂相輔相成的修養(yǎng)功夫達到美善相樂的完美境界。
[Abstract]:Xunzi is an outstanding thinker in the Warring States period, is the master of the pre Qin Confucianism into the. In the spring and autumn and Warring States academic thought under the Xunzi absorption and criticism of Confucianism in the ideological position, the thought of showing where hundreds of features. Xun Zisi wanted to open the cover and contain everything in the Warring States will pass the comprehensive academic thought first, he longlizhongfa governing thought influenced two thousand years of feudal society Chinese. This paper describes the theory of nature, theory of human nature, mind theory, theory and the theory of Li Zhengming problems in five aspects, the theory system of interpretation of Xunzi's philosophy. In the theory of heaven and man, "Xunzi Ming Yu tianrenzhifen the thought of" breaking the "destiny" chains, emphasizes that people don't expect mysterious Providence's blessing, to give full play to people's subjective initiative, improve the people's main body status, enhance the main person responsible for our own fate Consciousness. "Heaven phase", "concept of destiny and the use of the system", the social order of the highest principle by day to change, which lays a foundation for the construction of the world's Confucian thought, we encourage the rational development and utilization of nature, in the heart of morality in all the Han Yun "king of the governance" of all things, to achieve harmony between man and nature. In the theory of human nature, Xunzi put forward and Mencius "theory of goodness" instead of "evil human nature", is an important part in his whole thought. The essence of evil ", highlighting the importance of change humanity by man-made" ceremony, with Lilly to regulate people's behavior finally, the reconstruction of social order, to achieve the ideal society and a "social" rite and law ". From the" good nature "to the" evil nature ", from" benevolence "to" Rites ", symbolizes the late Warring States Period Confucianism more attracted to the external reality Solutions to social problems at that time, but not completely rely on the nice humanity trust. In the heart of the "heart" focuses on the connotation and function in Xunzi's philosophical system. Xunzi's "heart" is a cognitive, physical, sexual heart, heart and heart will dominate the complex five form. The heart has the role of rational cognitive, emotional sense, decision and initiative role will do. Xunzi proposed "treating heart demask" and "void and quiet" of the surgery, the heart to recognize "Tao" and "Qingming" through "learning";, "product", "" law "and" honesty ", performed by Tao, admitted to the road, to provide the necessary conditions for the propriety of the road. The debate focuses on Xunzi's logic and political significance in its theory. In the late Warring States period, falling of ceremony the Under the background of the reconstruction of a moral order, stability and ideal of social harmony, the primary task is to "name", Xunzi inherited and developed Confucius's thought of "rectification of names", promote the development of the pre Qin Confucianism. Xunzi's thought is not only the meaning of the name of the language and logic, its fundamental purpose is to both the political and ethical morality. On the one hand he proposed to bring order out of chaos, the name is to "distinguish different", that is in the name of logical thought, speech, debate on the definition and specification, on the other hand, he proposed the name to "Ming Guijian", that is to make everyone in the society to clear their level the status, and then realize the rite and law, a stable and harmonious society. In the ritual theory, systematically expounded the origin, essence and the value of ritual and music, etiquette relations. In the pre Qin Confucianism, Confucius said "benevolence", "justice for Mencius "Xunzi," the ritual ". Ritual theory is the core content of the system of Xunzi's philosophy, the theory of nature, theory of human nature, heart theory and theory are the name etiquette service, the purpose is to realize the social and social ideal, rite and law. Xunzi's ritual theory emphasizes the unity of courtesy and music, beauty and kindness happy, not only gives joy to the ethical orientation, while giving the gift to the aesthetic purport, through the ritual of complementary cultivation reached the unity of beauty and goodness of perfection.

【學位授予單位】：河北大學
【學位級別】：博士
【學位授予年份】：2017
【分類號】：B222.6
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本文編號：1408230