本文選題：蘇軾 + 《中庸》　； 參考：《哲學(xué)動(dòng)態(tài)》2017年04期

【摘要】："中庸"是儒家哲學(xué)的基本概念,蘇軾的詮釋則是對(duì)以前思想的繼承與發(fā)展,其發(fā)展之處為從本體論的高度來詮解《中庸》。他認(rèn)為舜、禹、皋陶之所以能夠達(dá)到"中庸"的境界,是因?yàn)樗麄兡軌?窮理盡性"。所謂"窮理盡性",就是認(rèn)識(shí)、體察"道"之大全,而此"道"是宇宙之本原、本體。若能體道,就能"道濟(jì)天下"。由此,蘇軾既論證了達(dá)到"中"的可能性和必要性,又論證了"內(nèi)圣"與"外王"的合一。當(dāng)然,因蘇軾理論自身的不足,其《中庸》詮釋被理學(xué)家所超越是必然的。
[Abstract]:"mean" is the basic concept of Confucian philosophy, while Su Shi's annotation is the inheritance and development of the former thought, and its development is to interpret the mean from the perspective of ontology. He believed that the reason why Shun, Yu and Gao Tao could reach the "mean" state was because they were able to "exhaust and do everything possible". The so-called "exhaustion" is to understand and understand the "Tao", and this "Tao" is the origin of the universe, Noumenon. If you can do it, you will be able to help the world. Therefore, Su Shi not only demonstrated the possibility and necessity of achieving the "middle", but also demonstrated the unity of "inner saint" and "external king". Of course, due to the deficiency of Su Shi's theory itself, its interpretation of the mean was transcended by Neo-Confucianism.
【作者單位】： 西南石油大學(xué)馬克思主義學(xué)院;西南石油大學(xué)土木工程與建筑學(xué)院;
【基金】：四川省教育廳宜賓學(xué)院四川思想家研究中心資助項(xiàng)目“三蘇的《四書》學(xué)研究”(SXJZX2015-014) 中國(guó)博士后科學(xué)基金特別資助項(xiàng)目“北宋《四書》學(xué)及其現(xiàn)代價(jià)值研究”(2016T90867) 國(guó)家社會(huì)科學(xué)基金一般項(xiàng)目“兩宋《中庸》學(xué)及其現(xiàn)代價(jià)值研究”(15BZX061)的階段性成果
【分類號(hào)】：B244.99

【相似文獻(xiàn)】

相關(guān)期刊論文 前1條

1 向世陵;儒佛之際與宋初性無善惡說[J];東岳論叢;2005年01期

，

本文編號(hào)：1846161