本文選題：徐文靖 + 易學(xué)��； 參考：《山東大學(xué)》2015年碩士論文

【摘要】：徐文靖作為一名儒學(xué)學(xué)者,一方面以弘揚儒家學(xué)說為己任,另一方面,他涉獵廣泛,學(xué)術(shù)作品涉及歷史、地理、天文等方面,這也反映了當(dāng)時乾嘉學(xué)派研究風(fēng)氣,利用對文獻(xiàn)的訓(xùn)詁,來發(fā)掘更古典文獻(xiàn)背后更深層次的學(xué)術(shù)價值。第一章介紹了徐文靖的易學(xué)哲學(xué)的基本觀,從整體上來說,徐文靖認(rèn)為《周易》是作為卜筮之書而存在的,但是徐文靖確認(rèn)為它義理的價值遠(yuǎn)遠(yuǎn)大于卜筮,但是這并不意味著徐文靖對于象數(shù)的否定,他的易學(xué)思想就是利用漢學(xué)的訓(xùn)詁方法來復(fù)興宋學(xué),對于象數(shù),他采取客觀的態(tài)度,比如對于卦變說和取象說,文靖就采取否定的態(tài)度,他認(rèn)為卦變和取象說恰恰反映了象數(shù)的局限性,象外生象,只能讓《周易》變得更加繁瑣。但是對于鄭玄的爻辰說,徐文靖卻又采取認(rèn)可的態(tài)度,這大概是和他的學(xué)術(shù)研究背景是相關(guān)的。接下來在第二章中,在了解了徐文靖易學(xué)哲學(xué)基本觀的基礎(chǔ)之上,文章對徐文靖的宇宙本體論進(jìn)行了概述。他把太極視為宇宙的根本存在,是物質(zhì)的氣,他認(rèn)為太極是實實在在存在著的,而無極只是對太極的狀態(tài)描寫,一陰一陽之道是氣之條理,進(jìn)而批判了朱熹理先氣后的觀點。宇宙之道,萬物生化之理就蘊含在一陰一陽之中,氣中有理,理為氣之條理,而非如朱子所言氣外別有一理,理氣是一體,不可分割的。儒家學(xué)者的宇宙本體論并不是純粹的形而上學(xué),往往是為了給現(xiàn)實中的倫理思想提供一個形而上的哲學(xué)支撐。第三章闡述了徐文靖的心性論。他的心性論是建立在氣化論的基礎(chǔ)之上,認(rèn)為人性是從天稟賦而來,也就是來自于太極,太極不僅演化出了具體的宇宙之存在,同時人性也是從天稟賦而來,所以從本質(zhì)上來說,每個人的先天之性都是純善的。但是現(xiàn)實社會中,人性是存在善惡不同的,徐文靖解釋說這是由于每個人的氣稟不同而導(dǎo)致的。很顯然,徐文靖的性命之說繼承了張載的觀點。第四章對徐文靖的政治倫理學(xué)說進(jìn)行了介紹。徐文靖的社會倫理思想是以《周易》哲學(xué)系統(tǒng)中陽尊陰卑為基礎(chǔ)的。同時,徐文靖的倫理說也是和《周易》的爻位直接聯(lián)系在一起的,這是因為《周易》的爻位本身就是對社會現(xiàn)象的一種模擬,不同的爻位象征著事物發(fā)展的不同階段和不同地位,在這些爻位中,中位應(yīng)該是最理想的一種狀態(tài),這也是對儒家中庸思想的一種體現(xiàn)。同時,趨時也應(yīng)該是君子所具備的素質(zhì),應(yīng)該根據(jù)外界的環(huán)境和自身的實力,主動積極的做出調(diào)整,實現(xiàn)更理想的自我發(fā)展。最后對徐文靖的哲學(xué)思想做了總結(jié),總體而言,他是利用漢學(xué)的方法來復(fù)興經(jīng)典文獻(xiàn)背后的義理之說,廣納眾家之言,但是尊程子較多。他處于乾嘉學(xué)派鼎盛時期,雖然并沒有特別突出的貢獻(xiàn),但是于乾嘉之學(xué)的發(fā)展也起到了一定的承前啟后的作用。
[Abstract]:As a scholar of Confucianism, Xu Wenjing, on the one hand, is responsible for carrying forward the Confucian theory, on the other hand, he dabbles in a wide range of academic works covering history, geography, astronomy, and so on. This also reflects the research atmosphere of the Qianjia School at that time. Using the exegesis of the literature to explore the deeper academic value behind the more classical literature. The first chapter introduces Xu Wenjing's basic view of Yi philosophy. On the whole, Xu Wenjing thinks that the Book of Divination exists as a book of divination, but Xu Wenjing confirms that the value of his righteousness is far greater than that of divination. However, this does not mean that Xu Wenjing's negation of the Xiang number, his Yi study thought is to use the exegesis method of Sinology to revive the Song school, and he takes an objective attitude towards the Xiang number, such as the theory of divinatory change and the theory of taking the image. Wen Jing took a negative attitude. He thought that the change of hexagram and the theory of taking images precisely reflected the limitation of the number of images. The appearance of exogenous images could only make the "Book of changes" more cumbersome. But for Zheng Xuanqian, Xu Wenjing has adopted an approbatory attitude, which is probably related to his academic background. In the second chapter, on the basis of understanding the basic philosophy of Xu Wenjing, the article summarizes Xu Wenjing's cosmological ontology. He regards Taiji as the fundamental existence of the universe and the physical qi. He thinks that Taiji is a real existence, and Wuji is only a description of the state of Taiji. The way of one Yin and one Yang is the organization of Qi, and then criticizes the viewpoint of Zhu Xi. In the way of the universe, the principle of biochemistry of all things is contained in one Yin and one Yang. The cosmological ontology of Confucian scholars is not purely metaphysics, but often provides a metaphysical philosophical support for the ethical thought in reality. The third chapter expounds Xu Wenjing's theory of mind. His theory of mind and nature is based on the theory of gasification. He believes that human nature comes from the gift of heaven, that is, from Taiji. Taiji not only evolved the existence of the concrete universe, but also human nature came from the gift of heaven. So in essence, everyone's innate nature is pure good. But in real society, human nature is different between good and evil. Xu Wenjing explains that this is caused by the difference of each person's temperament. It is clear that Xu Wenjing's theory of life inherits Zhang Zai's view. Chapter four introduces Xu Wenjing's theory of political ethics. Xu Wenjing's social ethics is based on the philosophy of Zhouyi. At the same time, Xu Wenjing's ethics theory is also directly related to the line bits of the Book of changes, because the line bits of the Book of changes are itself a simulation of social phenomena. Different lines symbolize the different stages and different positions of things. In these lines, the middle position should be the most ideal state, which is also a reflection of the Confucian mean thought. At the same time, the trend of time should also be the quality of the gentleman, should be based on the external environment and their own strength, actively make adjustments to achieve more ideal self-development. In the end, Xu Wenjing's philosophy thought was summarized. In general, he used Sinology method to revive the theory of justice and theory behind the classical literature. He was in the heyday of Qianjia School, although he did not make outstanding contributions, but the development of Qianjia School also played a role in connecting the past with the future.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2015
【分類號】：B221

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本文編號：1817383