本文關鍵詞：黃震理學與經(jīng)學思想研究　出處：《浙江大學》2015年博士論文　論文類型：學位論文

  更多相關文章： 黃震 理學 經(jīng)學

【摘要】：作為南宋末期浙東的儒家學者,黃震既是程朱理學的繼承者,又是其修正者。黃震雖然極為推崇二程、朱熹,但對其不當之處也一一指出。黃震雖然身處疑經(jīng)惑古思潮興起的宋代,既不固守經(jīng)注,又不盲目疑經(jīng),而是務求其是,擇善而從,多作持平之論。黃震的理學思想,主要體現(xiàn)在:在天理觀方面,黃震主要繼承了程、朱的觀點。他在一些具體而微的問題或觀點上對前儒的理論或有所修正,或有所推進。在認識論方面,黃震主要繼承了程朱理學的格物致知觀,黃震認為心是認知的主體,具有主觀知覺和認識、反映事物的功能。還認為心具有主觀能動性,心具有仁義道德的內(nèi)涵。黃震反對"圣人生而知之"的觀點。在修養(yǎng)境界論方面,黃震主張重義輕利,同時也強調(diào)以義為利的觀念。黃震主張祛除人欲,以明天理,并提出了主敬以及反對靜坐養(yǎng)心的修養(yǎng)工夫。關于曾點氣象,黃震堅持嚴肅的道德修養(yǎng),反對狂者氣象和對"疏狂"的渲染,強調(diào)儒家的經(jīng)世致用精神。在道統(tǒng)觀方面,黃震建構了完整的宋儒程朱一系的道統(tǒng)譜系,大力批評陸九淵、葉適等人的道統(tǒng)觀,為程朱一系爭奪道統(tǒng)的正統(tǒng)繼承權。在對宋儒的評價方面,黃震視周敦頤、二程、朱熹、黃^y為理學正宗,視二程門人楊時、謝良佐為程門染于佛老者,視張九成、陸九淵、楊簡為流入心學者,視葉適為事功學派。黃震理學思想的特點體現(xiàn)在其推崇孔子,呈現(xiàn)出強烈的回歸先秦孔孟之道的傾向。他主張平實、重躬行,強調(diào)要以孔子之是非為是非。黃震力辟老莊、道教、佛教和禪學,以維護儒家正統(tǒng)思想。黃震重視求實致用,反對談虛論空,推動了理學的通俗化和普及化。黃震的經(jīng)學思想,主要體現(xiàn)在:在易學方面,黃震的對于象數(shù)易與義理易這兩大流派,推崇義理易,對邵雍的易學表示懷疑。他推崇程頤、朱熹的易說,但對二人易說中的一些觀點也加以補正。在《尚書》學方面,黃震既稱贊蔡沈《書集傳》之優(yōu)點,同時也對其不足之處進行了補正。在《詩經(jīng)》學方面,黃震對歷史上形成的對《詩序》的尊、廢問題,主張是其是,非其非,既指出《詩序》中的穿鑿附會之處,又反對盡廢《詩序》,對此問題持持平之論。在《禮》學方面,黃震對《禮記》有褒有貶。其之所以對《禮記》褒揚,在于《禮記》中的許多內(nèi)容是程朱理學思想的資料來源,同時黃震也以理學的觀點來解釋《禮記》的經(jīng)文。其之所以對《禮記》貶斥,在于《禮記》中的許多內(nèi)容參雜了漢儒的觀點。在《春秋》學方面,黃震著重闡發(fā)了《春秋》中的孔子大義,尤其是尊王攘夷方面。但黃震反對后世學者以褒貶凡例而說《春秋》,反對對《春秋》的"微言大義"穿鑿附會。黃震還論及了《春秋》的歷法問題,反對周正,主張夏正。黃震還比較了《春秋》三傳的異同,對三傳的各自特色進行了闡發(fā)。在《孝經(jīng)》學方面,黃震調(diào)和《孝經(jīng)》的今、古文之爭,作持平之論。在《論語》學方面,黃震注重對言簡意賅的《論語》進行義理的闡發(fā)。其論《論語》,主要論宋人之《論語》注釋,同時也提出了自己對《論語》的獨到見解。在《孟子》學方面,黃震推崇孟子,對于《孟子》其書,則注重闡發(fā)、補正朱熹《孟子》注的觀點,并對《孟子》中"權"的思想提出自己的看法。理學是經(jīng)學演變發(fā)展的產(chǎn)物,是經(jīng)學的哲理化;而經(jīng)學是理學家闡述義理的載體,理學家通過經(jīng)學來表達自己的觀點。黃震以儒家經(jīng)典為載體來發(fā)揮其理學思想,黃震的理學與經(jīng)學呈現(xiàn)出一種水乳交融、密不可分的關系。黃震通過經(jīng)學來闡發(fā)理學的義理,而理學也促進了其對經(jīng)學進行更深入的闡釋。
[Abstract]:As the late Southern Song Dynasty Confucian scholars, Huang Zhen is the Ch'eng-Chu's successor, and its amendment. Although very respected Huang Cheng, Zhu Xi, but the inappropriate. Although Huang also pointed out that one in the suspect via any ancient thought the rise of the Song Dynasty, not only to the note, and not blind to the suspect, but is good advice for a fair argument. Huang Zhen's Neo Confucianism, mainly reflected in: in view of justice, Huang Zhen mainly inherited history, Zhu's point of view. He in some small but complete questions or comments on the Confucian theory or revised, or advance. In the aspect of Epistemology, Huang Zhen mainly inherited the neo-Confucianism Gewuzhizhi view, Huang Zhen believes that the heart is the cognitive subject, subjective perception and understanding of things, reflect the function. Also considered that the heart has the initiative, the heart has humanity, justice and morality connotation. "Saint born against Huang Zhen Know "point of view. In the realm of self-cultivation theory, Huang advocated justice, also stressed in righteousness concept. Huang claims to get rid of human desire, tomorrow, and put forward the main respect and self-cultivation against meditation. About Yangxin had weather, Huang Zhen adhere to serious moral cultivation mad, against the weather and of" mad "rendering, emphasizing the Confucian spirit of statecraft. In view, Huang constructs a complete system of Confucian pedigree of song Confucian Cheng Zhu, strongly criticized Lu Jiuyuan, Ye Shi's orthodoxy, the right of inheritance is a department of Cheng Zhu for the orthodox Confucian orthodoxy. In the evaluation of the Song Dynasty Confucianism, Huang Zhenshi Zhou Dunyi, Zhu Xi, Cheng, Huang ^y for science as authentic, two-way door Yang, Xie Liangzuo Cheng dye in the Buddha as the old man, Lu Jiuyuan Yang Jianwei into the heart, deep, scholars, as Ye Shi utilitarian school. For the characteristics of Huang Confucianism reflected in its 鎺ㄥ磭瀛斿瓙,鍛堢幇鍑哄己鐑堢殑鍥炲綊鍏堢Е瀛斿瓱涔嬮亾鐨勫，

本文編號：1357470