本文選題：《恒先》 + 氣　； 參考：《哲學(xué)動態(tài)》2017年09期

【摘要】：楚竹書《恒先》的宇宙生成論可分為三重,第一重以"恒先"為終極始源,將整個宇宙的生成劃分為"恒無"和"氣有"兩大階段;第二重以"濁氣"與"清氣"為起點,指向人、物的生成及其如何生成;第三重以"或"為起點,指向名事世界的生成。終極始源"恒先"的特性是"無有",而"有"又是以"氣"來規(guī)定的,"無有"即是對"氣"的否定或指氣的缺失狀態(tài)。因此《恒先》是以氣論為基調(diào)的。我們可以借鑒王充"天地合氣,物偶自生"的命題來理解《恒先》"自生"概念的內(nèi)涵;不過,竹書"氣是自生"是相對于"恒莫生氣"來說的,因此難以將竹書的"自生"觀念普遍化,推廣到其宇宙生成論的每一階段上。實際上在竹書中,"或作"和萬物的生作都帶有泛靈論的色彩,因此《恒先》的宇宙生成論不是純粹自然主義的。
[Abstract]:The theory of universe generation in Chuzhu Book "Hengxian" can be divided into three parts. The first part takes "Hengxian" as the ultimate origin, and divides the formation of the whole universe into two stages: "Heng Wu" and "Qi have"; the second part takes "turbid Qi" and "Qingqi" as the starting point.The third point is "or" as the starting point, pointing to the creation of the famous world.The characteristic of the ultimate origin is "no existence", and "being" is defined by "qi", and "no existence" is the negation of "qi" or the state of lack of qi.Therefore, Heng first is based on Qi theory.We can learn from Wang Chong's proposition that "heaven and earth are in harmony with Qi, and things are born on their own" to understand the connotation of the concept of "born by oneself". However, the bamboo book "Qi is born by itself" is relative to "never getting angry".Therefore, it is difficult to generalize the concept of "self-birth" of bamboo books to every stage of its cosmological generation theory.In fact, in the bamboo book, "or do" and the creation of all things have the color of animism, so the Universe generative theory is not purely naturalistic.
【作者單位】： 清華大學(xué)人文學(xué)院哲學(xué)系;
【基金】：國家社會科學(xué)基金重大項目“出土簡帛四古本《老子》綜合研究”(15ZDB006)的階段性成果
【分類號】：B223;K877.5

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