發(fā)布時間：2018-07-03 14:50

  本文選題：孔子 + 天道美學(xué)�。� 參考：《武漢大學(xué)》2016年博士論文

【摘要】：學(xué)界一般認(rèn)為,“天道”是一個大致產(chǎn)生于春秋時期的詞語。對于包括孔子在內(nèi)的先秦諸子百家而言,天道的內(nèi)涵及其意義,其實(shí)是一個受到各家共同關(guān)注的基本問題和焦點(diǎn)問題之一�？傮w而言,雖然諸子均很少直接使用“天道”一詞,但是由天道之意義衍生、發(fā)展而來的“天之道”、“天下之道”以及天道與人道之間的天人關(guān)系問題,都被各家廣泛論及。從對周代相關(guān)歷史文獻(xiàn)的梳理來看,“天道”最初是指天文星象的運(yùn)行軌跡,“道”也即道路之意。按照郭沫若的觀點(diǎn),在老子之前,“天道”之“道”就已經(jīng)被廣泛地用作對規(guī)則、法則的指代。換言之,“天道”不僅是指自然界的宇宙天文現(xiàn)象,同時也作為一種具有指導(dǎo)性和規(guī)范性意義的法則啟示人間之道。天道問題借此因而成為諸子思想理論中的一個前提性問題。孔子雖然很少直接使用“天道”一詞,天道問題也未直接表現(xiàn)為《論語》的核心,然而它其實(shí)不僅是孔子仁愛、禮樂思想的根基,而且它本身還具備一個較為清晰的邏輯層級和思想結(jié)構(gòu)。這個結(jié)構(gòu)由“天”、“天命”以及“天下之道”三個部分組成。在這其中,“天”代表的可謂是孔子基本的天地自然觀和宇宙世界觀。“天命”則是溝通、連結(jié)該種天地、世界觀與(君子)人生觀、道德觀的關(guān)鍵,是天道落實(shí)為人道和社會之道的必由之徑,因而是孔子天道哲學(xué)理論的核心和主旨�！疤煜轮馈贝淼膭t是,孔子終其一生都在追求的政治、國家理想。因此,“天下之道”其實(shí)也就是指在《論語》中,被孔子反復(fù)強(qiáng)調(diào)的、旨在求得社會現(xiàn)實(shí)理想之實(shí)現(xiàn)的禮樂、仁愛之道。由此可見,雖然“仁”與“禮”是《論語》中出現(xiàn)最為頻繁的詞語,但它們的實(shí)現(xiàn)和完成,實(shí)質(zhì)上都是以“知天命”之君子為個體依托。就其本質(zhì)而言,其實(shí)也都是源自于天道的規(guī)定。簡而言之,天道與仁以及禮一樣,都是孔子思想的核心。后二者是直接表現(xiàn)出來的核心,而前者則作為根基而隱藏起來。實(shí)際上,“天”、“天命”以及“天下之道”,這三個詞語遠(yuǎn)非孔子首創(chuàng)。其中,“天”的傳統(tǒng)意義以及孔子對其的哲學(xué)化解讀,其實(shí)就直接構(gòu)成了孔子天道哲學(xué)理論的基礎(chǔ)。孔子以君子德行為旨趣的、道德化的“天命”觀,也與周代以來天命王權(quán)觀的道德轉(zhuǎn)向直接相關(guān)。有關(guān)“命”以及天命王權(quán)的問題,《尚書》、《逸周書》有較為詳細(xì)的記錄。在夏、商時期, “命”主要是指“命令”之意,“天命不可違”、“天用剿絕其命”是其中代表性的說法。“天命”觀在周代的道德轉(zhuǎn)化,實(shí)質(zhì)上源自周人自先祖——棄——孕育的、由農(nóng)業(yè)播種生產(chǎn)而來的天崇拜�！盎侍鞜o親,惟德是輔”的觀念,推動了個體行為的道德性、審美性轉(zhuǎn)化。“天下”也是一個被先秦諸子百家廣泛使用的詞語。同樣是根源于對“天”的崇拜,及至周代之時,“天下”已經(jīng)成為一個較為成熟的人文、文化概念,而遠(yuǎn)非一個純粹的地理、空間語詞�？鬃訌淖匀皇澜缗c道德本原兩個層面,論述了“天”的意義。根據(jù)《論語》、《禮記》以及《大戴禮記》等書的相關(guān)記載,孔子所說的天首先是指自然之天。然而,孔子雖然也關(guān)注作為自然對象事物的“天”的存在——也即把“天”看作是自然物理世界的代表,但是孔子著重尋求的卻始終是天地自然對人的啟示。換言之,孔子幾乎不談?wù)摷兇獾挠钪嬗^、自然觀。因此在孔子看來,天一方面是自然的,但另一方面更是道德的、人文的。從審美認(rèn)知上來看,孔子對天的這種理解,凸顯了人與自然天地的親緣性,凸顯了人對自然天地的情感性認(rèn)同。這種天然性的情感,無疑正具有豐富的審美意義。究其(情感)產(chǎn)生根源而言,這是因?yàn)榭鬃永^承了周代以來的天地自然觀。這一點(diǎn)也具體表現(xiàn)在孔子對農(nóng)業(yè)季候和農(nóng)民正常生產(chǎn)生活的重視。正如《學(xué)而》篇第五章,“子曰：‘道千乘之國,敬事而信,節(jié)用而愛人,使民以時”,以及《衛(wèi)靈公》篇第十一章所言：“顏淵問為邦。子曰：‘行夏之時,乘殷之輅,服周之冕,樂則《韶》《舞》”�？鬃有闹械闹螄滓獪�(zhǔn)則,還是要保證農(nóng)業(yè)生產(chǎn)活動、作息的順天而行。“生生不息”實(shí)為孔子所理解的天地自然之本性,這是因?yàn)榭鬃訉μ斓赖年U釋就是“天道如日月東西相從而不已”、就是“天道不閉其久”、“不舍晝夜”、“天何言哉,四時行焉,百物生焉”如此等等�！疤烀闭撌强鬃犹斓勒軐W(xué)理論的核心環(huán)節(jié),因?yàn)檎闾烀苯訙贤ā⑦B結(jié)了“天”與“人”。所謂的“不知命,無以為君子也”,“(君子)天下有道則現(xiàn),無道則隱”,都說明了這一點(diǎn)。天命不僅規(guī)定了君子之所以成為君子的理由,而且也直接規(guī)定了君子的本性和使命。綜合來看,孔子的天命論包含三個部分,首先是“生死有命”與向死而生的死亡觀�！吧烙忻币环矫娴莱隽丝鬃訉λ劳龅臒o奈(顏淵之死、司馬牛之疾),另一方面也展現(xiàn)了孔子面對死亡的時,極其理性的態(tài)度。既然“死之命”不可違,那么如何完成生之使命就具有更現(xiàn)實(shí)的意義。這正是孔子君子天命論的思想原點(diǎn)。其次,孔子“天命”論的崇高性不僅因?yàn)樗堑赖滦缘摹⒏且驗(yàn)樗浅搅宋鞣较闰?yàn)唯心傾向崇高理論的,一種以天地自然情感和天下理想為實(shí)際依托的文化性、生命性崇高。最后,正是在這種文化性、民族性的天然認(rèn)知結(jié)構(gòu)中培養(yǎng)的崇高理想,促使了君子人格的建立和完成,達(dá)到了“樂天而知命”的審美境界。在孔子那里,天下同樣也是一個高度人文化的政治、文化語詞�！墩撜Z》多次把“天下”作為一個整體對象來界說,如“天下歸仁”�？鬃舆�說“天下有道,丘不與易也”,這說明孔子繼承并且進(jìn)一步發(fā)展了周代以來的天下觀。天下,其實(shí)就是家園,就是普天之下、四海之內(nèi)的生存家園。因此,天下是一個極具美學(xué)意味的詞語,它飽含著孔子的自然世界觀和政治社會理想。區(qū)別于其他先秦諸子的地方在于,孔子對于這個諸子共有的天下理想有獨(dú)特的規(guī)定。這就是“天下有道,禮樂征伐自天子出”。孔子認(rèn)為天下要變得“有道”,唯一的途徑正是仁愛、禮樂之道。也正是由于這個目的,在《論語》中,禮樂、仁愛成為了直接表現(xiàn)出來的核心問題�？鬃訉徝绬栴}最直接的闡釋,應(yīng)當(dāng)是《泰伯》篇中的“里仁為美”。通過指出“里仁為美”,孔子就把對美的思考直接植根在了對仁的討論之中。仁,由此而成為美的必要前提,成為美之所以成為美的內(nèi)在緣由。然而,仁本質(zhì)正是一種根基于天地自然觀的、人文化的情感。這也就是說,仁與天道其實(shí)是異曲同工,孔子天道美學(xué)思想的本質(zhì)也正是仁。從對孔子哲學(xué)、審美思想的梳理來看,以天道精神為依托的自然性是其重要特征。然而,在非農(nóng)業(yè)、高度工業(yè)化、商業(yè)化以及互聯(lián)網(wǎng)信息化的時代里,這種自然主義性質(zhì)的天道美學(xué)思想,如何轉(zhuǎn)變以重新煥發(fā)生命力,也是一個需要深入思考的問題。
[Abstract]:The academic circle generally believes that the "heaven" is a term which is roughly produced in the spring and Autumn period. For all the ancestors of the pre Qin scholars, including Confucius, the connotation and significance of the heaven road is one of the basic problems and focus issues of common concern. But from the meaning of heaven and Tao, the development of "heaven", "the way of heaven" and the relationship between heaven and man between heaven and humanity are widely discussed. From the combing of Zhou Dai's historical documents, "heaven" is originally the orbit of astronomical astrology, and "Tao" is also the meaning of road. According to Guo Moruo Before Lao Tzu, the "Tao" of "heaven" has been widely used as a reference to rules and rules. In other words, "heaven" is not only a cosmic astronomical phenomenon in nature, but also a guiding and normative principle to inspire the world. One of the prerequisites. Although Confucius rarely uses the word "heaven" directly, the question of heaven is not directly expressed as the core of the Analects of Confucius. However, it is not only the foundation of Confucius's benevolence and ideas of rites and music, but also it itself has a clearer logical hierarchy and thought structure. This structure is composed of "heaven" and "destiny". In these three parts, "heaven" represents Confucius's basic natural view of nature and the world view of the universe. "Heaven" is a communication, a link to the world, the world outlook and (gentleman) outlook on life, and the key to moral view, which is the path to the realization of the road of humanity and society, thus the Confucius heaven. The core and the keynote of the philosophical theory. "The way of the world" represents the political and national ideals that Confucius pursues in his life. Therefore, "the way of the world" is actually the ritual and love that Confucius has repeatedly stressed in the Analects of Confucius to achieve the realization of the ideal of social reality. "Rites" are the most frequent words in the Analects of Confucius, but their realization and completion are essentially based on the gentleman who "knows the destiny of the heaven". In essence, they are all derived from the rules of the heaven. In short, the heaven and the benevolence, as well as the rites, are the core of Confucius's thought. The latter two are the direct manifestation of the core. In fact, the three words, "heaven", "heaven" and "the way of the world", are far from Confucius's first creation. Among them, the traditional meaning of "heaven" and Confucius's philosophical interpretation of it directly constitute the basis of Confucius and Tian Daozhe theory. Confucius takes the act of gentleman and morality as its purport. The "destiny" view of Dehua is also directly related to the moral turn of the emperor's view of the power of heaven since Zhou Dai. The question about "life" and the power of heaven is more detailed. In the summer, in Shang Dynasty, "life" mainly refers to the meaning of "command", "the destiny can not be violated", "the destiny of heaven" is the representative of it. The concept of "destiny" in Zhou Dai's moral transformation is essentially derived from the worship of the Zhou people from their ancestors - abandoned - and bred by the sowing and production of agriculture. The concept of "emperor heaven without relatives and virtue is auxiliary" promotes the morality of individual behavior and aesthetic transformation. "The world" is also a word widely used by the hundreds of families in the pre-Qin period. It is also rooted in the worship of "heaven", and to Zhou Dai, "the world" has become a more mature humanities, cultural concept, and far from a pure geography, space language. From the two levels of the natural world and moral origin, Confucius discussed the meaning of "heaven". According to the Analects, the book of rites and the great Dalai, and so on According to the records, Confucius said that heaven first refers to the day of nature. However, although Confucius also pays attention to the existence of "heaven" as the object of nature, that is, "heaven" is regarded as the representative of the world of natural physics, but Confucius's emphasis is always the revelation of nature to the human being. In other words, Confucius almost does not talk about pure. Therefore, in Confucius's view, heaven is natural, but on the other hand, it is more moral and humane. From the aesthetic perception, this understanding of Confucius highlights the relationship between man and the natural world, and highlights the emotional identity of man to the natural world. This natural emotion is undoubtedly a rich trial. This is because Confucius inherits Zhou Dai's view of nature since Zhou Dai. This is also manifested in Confucius's attention to the agricultural season and the normal production and life of the peasants. "The eleventh chapter of the spirit Gong > says:" Yan Yuan is a state. Zi said: 'in the summer of the summer, we take the attention of Yin, take the crown of the Zhou, and music < Shao > < dance >. "Confucius's first rule of governing the country is to ensure the agricultural production activities and the rest of the day." life is never rest "is the nature of the nature of heaven and earth understood by Confucius, which is because Confucius is right The interpretation of the Tao is "the heaven and the sun and the moon and the East and the moon." "heaven is not closed for a long time", "no day and night", "day and night", "four times, a hundred things" and so on. "Heaven" theory is the core link of Confucius's philosophy of heaven, because it is the direct communication of heaven and life, and the connection of "heaven" and "man". There are three parts of Confucius's theory of heaven, first of all, "life and death" and death. On the one hand, the life and death view, "life and death", shows Confucius's helplessness of death (the death of Yan Yuan, Sima Niu's disease), on the other hand, it also shows Confucius's extremely rational attitude when facing death. Since "death" can not be violated, how to accomplish the mission of life is more realistic. This is the destiny of Confucius's gentleman. Secondly, the sublimity of Confucius's "heaven" theory is not only because it is moral, but also because it is a transcendental transcendental idealism of the lofty theory, a culture based on the natural emotion of heaven and earth and the ideal of the world as its actual support, and the latter is the natural cognition of this cultural and national nature. The lofty ideal cultivated in the structure has promoted the establishment and completion of the personality of the gentleman, and achieved the aesthetic realm of "music and life". In Confucius, the world is also a political and cultural language of high human culture. The Analects of Confucius has repeatedly said "heaven" as a whole, such as "heaven". Confucius also said "heaven". This shows that Confucius inherited and further developed the view of the world since Zhou Dai. The world, in fact, is home, is the home of living within the four seas. Therefore, the world is a very aesthetic word, which is full of Confucius's natural world outlook and political social ideals. The place of Qin Zhuzi is that Confucius has a unique rule for the ideal of all the sons of the world. This is that "there is a way in the world, and the rite is expropriate from the son of heaven". Confucius thinks that the world is to become "good". The only way is the way of benevolence and rite. It is also because of this view that in the Analects of Confucius, rites and benevolence become the direct form. By pointing out that "Li Ren is beauty", by pointing out that "Li Ren is beauty", Confucius puts the thought on beauty directly in the discussion of benevolence by pointing out that "Li Ren is beautiful". Confucius is the necessary prerequisite for beauty to become the inherent reason why beauty becomes beautiful. However, benevolence, benevolence, is the essential reason for beauty. The essence is a kind of human culture based on the natural view of heaven and earth and human culture. That is to say, the essence of Confucius's Tiandao aesthetic thought is also the essence of humanity. From the combing of Confucius's philosophy and aesthetic ideas, the nature of the nature based on the spirit of heaven is its important feature. However, in non agriculture, highly industrialized, In the era of commercialization and Internet information, this naturalistic nature of the Tao aesthetic thought, how to change to revitalize the vitality, is also a question that needs to be deeply thought.
【學(xué)位授予單位】：武漢大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2016
【分類號】：B83-0
，

本文編號：2094016