本文關(guān)鍵詞： 《莊子》 生命觀 生命的來源 生命的意義 生命的去向　出處：《湖南大學(xué)》2016年博士論文　論文類型：學(xué)位論文

【摘要】：以往對《莊子》生命觀的研究,側(cè)重對圍繞生命問題展開的一系列觀念作橫向結(jié)構(gòu)上的分析。鑒于此,本文嘗試將《莊子》的生命觀念融入其對生命的起源、生命的意義、生命的去向這一自然過程的總體看法中,意在從實際的生命過程出發(fā),揭示人在與社會、自然環(huán)境的一貫相通和交互作用的境況下,如何活出生命的意義,將圍繞生命問題所展開的一系列觀念貫穿其中;另外,本文嘗試完善一直少為研究者所涉及的《莊子》對生命去向這部分內(nèi)容的闡述,揭示精神修養(yǎng)所能到達(dá)的溝通生死的生命深度。以期對《莊子》生命觀的進(jìn)一步研究有所裨益。《莊子》探討生命起源的理論在核心概念和生成模式上緊承老子而來。老子認(rèn)為,萬事萬物都是由“道”支配某種原初物質(zhì)而生成�！肚f子》將老子的“物”落實為“氣”,認(rèn)為萬物是在“道”支配下,由陰陽二“氣”交通和合而生成。我們將其概括為“道、氣和合論”�！暗馈辟x予包括人在內(nèi)的天地萬物以清靜天性,“氣”賦予其形體。人是萬物的一類,人的產(chǎn)生、發(fā)展過程與萬物一樣。《莊子》強(qiáng)調(diào),人的精神來源于“道”,身體來源于“氣”。從根本上講,人與自然萬物同源于“道”、“氣”;在生命的生存與發(fā)展上,自然則是人生存條件的賜予者和限制者。一方面,自然萬物給予人生存、發(fā)展、創(chuàng)造所需的物質(zhì),人也從大自然中獲得精神上的啟發(fā)進(jìn)行創(chuàng)造性的活動。另一方面,自然條件限制著人的生存能力如身體機(jī)能、認(rèn)知等,自然環(huán)境常使人面臨巨大的挑戰(zhàn)乃至生死的考驗,在改造自然的過程中,還促生了人的機(jī)心。社會與個人的關(guān)系也是如此。《莊子》認(rèn)為社會發(fā)展的一個基本矛盾是世俗知識與道德的相互悖逆,揭示了知識發(fā)展的同時,道德退化的一面。并由此提出“重德輕知”、“以德御知”、“棄知取德”的社會發(fā)展觀。其中,棄知識而取道德是指在知識與道德矛盾不可調(diào)和時發(fā)生的情況。這個基本矛盾在社會現(xiàn)實層面具體表現(xiàn)為四個方面:禮法制度、道德規(guī)范、過度發(fā)展的技術(shù)和藝術(shù)對人的約束。仁義、禮法等社會規(guī)范制度建立穩(wěn)定的社會秩序、協(xié)調(diào)人際關(guān)系的同時,也意味著為人們的行為設(shè)立了一個外在的驅(qū)動力,對人們的行為起著約束甚至強(qiáng)制作用。技術(shù)和藝術(shù)給人的生活帶來便利和精神享受的同時,鉆研機(jī)巧之事,進(jìn)一步激發(fā)了人的機(jī)心,又由于偏重某種專門才干和感官知覺,打破諸感官的天然均衡狀態(tài),擾亂人的清靜本性。多方面束縛的綜合作用使心智、感官的重要性凌駕于清靜本性之上,反映在外,即形成形體及倫理關(guān)系等方面的生存困境。本性迷失與束縛加重的往復(fù)遞進(jìn),使社會的發(fā)展進(jìn)入“世與道交相喪”的惡性循環(huán)。惡性循環(huán)作用于社會中人,構(gòu)成進(jìn)一步的限制。生命的意義就在于從精神上超越自然和社會所帶來的限制,化解生存困境,跳出惡性循環(huán)�！肚f子》主張從回復(fù)清靜天性和重建理想社會、愛護(hù)和尊重自然著手。人原初的清靜本性之所以異化,其內(nèi)在原因在于嗜欲、情感、成見三者相互作用,使人“去性而從于心”,形成習(xí)性化的機(jī)械行為模式�！肚f子》提出從寡欲、去情、去知三個方面來瓦解這個模式的生成,破除習(xí)性,消解機(jī)心,使欲、情、知三者實現(xiàn)“去心而從于性”的轉(zhuǎn)變,達(dá)到保全形體、修養(yǎng)精神、回復(fù)清靜本性的目的�！肚f子》認(rèn)為,生命的意義除了個人超越限制,復(fù)歸本性之外,還要引導(dǎo)整個人類構(gòu)建美好社會。因此主張圣人以順物自然為相應(yīng)的總原理,遵循大道的秩序也即自然的秩序來處理人與人、人與萬物之間的關(guān)系。對人與人之間關(guān)系的處理即社會治理分為三階段,分別采用不同的方法:第一階段,針對現(xiàn)實社會,施行“以刑為體,以禮為翼,以德為循,以知為時”的治理原則;第二階段,在現(xiàn)實基礎(chǔ)之上“以刑去刑”,逐漸使天下歸于大化;第三階段,在理想社會狀態(tài),遵循“上如標(biāo)枝,民如野鹿”的應(yīng)世原理。經(jīng)過三階段的循序漸進(jìn),社會由失序回復(fù)到有序的狀態(tài)。與此同時,《莊子》還認(rèn)為,平等地對待萬物、順應(yīng)和尊重萬物的本性和天然存在狀態(tài),是對人類自身的尊重,愛護(hù)萬物,是愛護(hù)人類生命的源泉。主張“藏天下于天下”,實現(xiàn)人對自然的回歸�！肚f子》所構(gòu)建的理想社會最終呈現(xiàn)出身與心、人與人、人與自然的和諧狀態(tài),及個人、社會、自然交互涵養(yǎng)的自然生存方式,既包容了社會又超越了社會,既護(hù)養(yǎng)了自然也讓自然走進(jìn)了生活�！肚f子》不僅闡述了生命的起源和生命的意義,還指明了生命的去向。具體來說,生命的去向包括形體的去向與靈魂的去向兩方面。形體生命發(fā)展的總體趨勢是從生到死,形體在死后轉(zhuǎn)化為基本物質(zhì),重新參與下一輪的生滅循環(huán)。至于具體轉(zhuǎn)化成什么事物,則是不可知的�！肚f子》承認(rèn)靈魂存在,并且貫穿夢醒、生死的過程。靈魂以什么樣的形態(tài)存在,能存在多久,《莊子》沒有具體論說,但指出靈魂可能通過以形體為支點(diǎn)的精神修養(yǎng)得到淬煉,將個人境界擴(kuò)展至天地境界,達(dá)到靈魂常存,也即精神不死的狀態(tài)。在個人與天地精神的融通之中,個體生命超越種種局限重新聯(lián)結(jié)上生命的源頭。
[Abstract]:The study of Chuang-tzu's life outlook < >, focusing on analysis of the transverse structure of a series of ideas on life issues. In view of this, this article will try to "Chuang-tzu's life into the concept of" the origin of life, the meaning of life, the overall view of a natural process of life going in to starting from the actual life, revealing in social and natural environment has always been interlinked and interaction situations, how to live a meaningful life, a series of ideas about life issues through them; in addition, this paper attempts to improve has been less for researchers involved in < Chuang-tzu > on the whereabouts of life this part of the paper, revealing the spiritual depth of life can reach the communication of life and death. Which is helpful to further research. Chuang-tzu > < Chuang-tzu > View of life on the origin of life theory in the core concept and the mode of generating To tighten the bearing type Lao Tzu. Lao Tzu believes that everything is dominated by "way" in some of the original material generated. < Chuang-tzu > will Lao Tzu "goods" in the implementation of the "gas", that everything is in the "Tao" under the domination by the Yin and Yang of the two "gas" and generate traffic and we will. Summarized as "road, gas and theory." "heaven and earth" gives people included in the quiet nature, "Qi" given form. One is a class of things, people, and things like the development process. Chuang-tzu stressed that the human spirit >, from the "Dao", the source of the body in the "gas". Fundamentally, man and nature come from "Tao", "gas"; in the survival and development of life, nature is human survival conditions and limitations of the giver. On the one hand, the nature of human existence and development, giving, creating the required material, people the spirit starting from nature For the creative activities. On the other hand, the natural conditions of human existence ability such as body function, cognition, natural environment often makes people face a huge challenge and test of life and death, in the process of transforming the nature, but also promote the birth of human movement. So is the relationship of society and the Chuang-tzu. "That a basic social contradictions are secular knowledge and moral disobedience, reveals the development of knowledge at the same time, a moral degradation. And put forward the" virtue light knowledge "," to the German imperial knowledge "," discarding knowledge from virtue "of the concept of social development. Among them, knowledge and abandoned moral refers to the contradiction between knowledge and morality can not reconcile the situation. The basic contradictions in social reality the following four aspects: the system of etiquette, ethics, art and technology constraints on people. The excessive development of righteousness, etiquette and social norms system To establish a stable social order, harmonious interpersonal relationship at the same time, also means that the establishment of an external driving force for the people's behavior, restrain or even force effect on people's behavior. The convenience and enjoyment for life and art and technology to human ingenuity, delving into the matter, and further stimulate the people the movement, as a sort of special emphasis on talent and sensory perception, break the natural balance of the senses, disrupt people's quiet nature. The comprehensive effect of various constraints to the mind, the importance of sensory over the quiet nature., reflected in the external form, form and ethical dilemma relations and other aspects of the reciprocating progressive nature. Lost and bound to increase, make the development of the society into the "vicious spiral world funeral and road traffic. In the social vicious spiral people constitute further restrictions. The meaning of life is from Spirit of transcending nature and society caused by the restrictions, to resolve the dilemma, jump out. Chuang-tzu claims from the vicious spiral > reply quiet nature and reconstruction of ideal society, love and respect to people. The original natural quiet nature is alienated, the reason lies in its inherent desires, feelings, the interaction of the three stereotypes, to make people "and from the heart", the formation of habits. Mechanical behavior of Chuang-tzu > forward from the passions, desires, generation, to know the three aspects of the mode of collapse break habits, digestion movement, make the desire, love, know the three "heart to change from", to the preservation of the body accomplishment, spirit, quiet nature. Chuang-tzu replies to think the meaning of life ", in addition to individual beyond the limits, return to nature, but also to guide the whole human build a better society. Therefore to advocate the sage according with nature as general principle corresponding to the following The order is the order of nature to deal with people, the relationship between man and nature. The relationship between people in social governance is divided into three stages, using different methods respectively: the first stage, according to the reality of society, the implementation of "punishment for the body, to Germany for the ceremony for the wing. To know is to follow, governance principles"; the second stage, in reality on the basis of "aspiration", so that it gradually attributed to the great; the third stage, in the ideal society, follow the "people such as standard branches, such as deer" principle should be the world. After three stages of progressive social disorder, reply by in order to state. At the same time, Chuang-tzu also believes that the < >, the equal treatment of all things, to conform to and respect the nature of everything in the world and the natural state of existence, is the self respect, cherish everything, love is the source of human life. Advocates "hide in the world", the people of nature The ideal society. Chuang-tzu constructed the regression > final presentation was born with heart, man and man, harmony of man and nature and personal, social, natural interaction conservation of the natural way of existence, not only includes the society and society, as well as the infirmary naturally let nature into the life. Chuang-tzu not only. Expounds the origin of life and the meaning of life, but also pointed out the whereabouts of life. Specifically, two aspects of life including the whereabouts of fate and soul body's whereabouts. The overall trend of the development of life form from birth to death, the body into the basic substance after death, to participate in the next round of birth and death as for the specific cycle. Into what things are unknown. Chuang-tzu admitted that > there are souls, and through the wake up, life and death. The soul exists in what form, how long can the < Chuang-tzu >, no specific arguments, but the soul may be through The spiritual cultivation with body as a fulcrum is tempered, expanding the realm of personal realm to the realm of heaven and earth, reaching the state of eternal soul, that is, the state of spiritual immortality. In the accommodation of individual and the spirit of heaven and earth, individual life transcends all kinds of limitations and reconnects the source of life.

【學(xué)位授予單位】：湖南大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2016
【分類號】：B223.5
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本文編號：1450743