本文選題：《東坡易傳》 + 性　； 參考：《山東大學(xué)》2014年碩士論文

【摘要】：《東坡易傳》性情論雖不著名,卻有獨(dú)道之處,它的存在,為中國性情論的發(fā)展注入了新鮮血液。本文從雜學(xué)的角度切入,以性情論的內(nèi)在發(fā)展為線索,通過深入分析和具體闡述,展示《東坡易傳》獨(dú)特的性情論思想。 本文第一章,主要介紹《東坡易傳》之成書與作者問題。關(guān)于《東坡易傳》的著作權(quán)問題一直以來都有不同的說法,一說是三蘇合力而為,一說是蘇軾自己的作品,一說是蘇軾與蘇洵二人的作品。本文通過分析,認(rèn)為《東坡易傳》主要是蘇洵與蘇軾二人的作品,蘇轍對(duì)《東坡易傳》的貢獻(xiàn)主要是對(duì)《蒙卦》的注解。 本文第二章,寫的是《東坡易傳》的性論。蘇軾主要分為兩部分?jǐn)⑹鋈诵?先是反駁以往的人性論,認(rèn)為以倫理道德的善惡來定義人性是不準(zhǔn)確的,善惡只是人性的“繼者”,并不是性本身,再是確立了性是“不可得而消者”這個(gè)觀點(diǎn),這個(gè)性包括人性和物性兩部分,但是人性與物性是有區(qū)別的,他們的區(qū)別在于,人性含有“善”與“不善”這些倫理因子,而物性不具有。蘇軾在他的人性論中融入了老子“道”的特點(diǎn),荀子“天行”的特點(diǎn),以及繼承了董仲舒的“性禾善米”說。 本文第三章,寫的是《東坡易傳》的情論。情指的是性在具體情況下表現(xiàn)出來的自然而然的情態(tài),它的最大特點(diǎn)是誠�！稏|坡易傳》中論及到的情共有四種,從誠這個(gè)角度,分為情偽和至情兩種；從情的對(duì)象出發(fā),分為人情和物情兩種。蘇軾最推崇的是至情,最注重的是人情。蘇軾一方面肯定人情是一種自然而然的存在,不具有善惡之分,要求制定符合人情的禮,并認(rèn)為禮的本質(zhì)是以人情為出發(fā)點(diǎn)的；另一方面主張?jiān)诂F(xiàn)實(shí)生活中,不可直情而為,要以禮導(dǎo)情,使行為符合禮的規(guī)范。蘇軾在人情論中繼承了荀子和韓非子人情論的思想。 本文第四章,寫的是《東坡易傳》由情見性以至于命的功夫論,即《東坡易傳》中情、性、命三者之間的關(guān)系。本章分為兩部分,一是由情見性,二是由性至命。情是性的下而溯者,命是性的上而至者,也就是說命是性向上達(dá)到的一種最好狀態(tài),人的理想狀態(tài)就是至“命”,這種“命”從某種程度上,也可以說是一種“至一而無我”的境界。蘇軾“由情見性”的功夫論融入了禪宗“明心見性”的思想。 本文第五章,闡述的是《東坡易傳》性情論之成就與不足�！稏|坡易傳》性情論的成就主要在于它融百家思想于一爐,創(chuàng)造出自然性與倫理性合為一體的性情論�！稏|坡易傳》情性論的不足之處在于它的“不合時(shí)宜”,即它不能解決當(dāng)時(shí)及后代急需解決的一些現(xiàn)實(shí)問題。故而《東坡易傳》的性情論在歷朝歷代雖有一些追慕者,終難逃沉寂的宿命。
[Abstract]:Although the theory of temperament is not famous, it has its own way. Its existence has injected fresh blood into the development of Chinese temperament theory. This paper, from the angle of miscellaneous studies, takes the inner development of temperament theory as the clue, through in-depth analysis and concrete elaboration, displays the unique thought of temperament theory in Dongpo Yi Zhuan. The first chapter mainly introduces the book and author of Dongpo Yi Zhuan. There have always been different opinions about the copyright of Dongpo Yi Zhuan. One is the work of Sansu, the other is the works of Su Shi and Su Xun, and the other is the works of Su Shi and Su Xun. Based on the analysis, it is concluded that Dongpo Yi Zhuan is mainly the work of Su Xun and Su Shi, and Su Zhe's contribution to Dongpo Yi Zhuan is mainly an annotation to the Mongol hexagram. The second chapter of this paper is about the sex theory of Dongpo Yi Zhuan. Su Shi mainly divides into two parts to describe human nature, first refutes the former theory of human nature, thinks that it is inaccurate to define human nature by virtue and evil of ethics, good and evil are just "successors" of human nature, not sex itself. Then it establishes the view that sex is "inaccessible". This personality includes two parts: human nature and materiality, but human nature and materiality are different. The difference between them is that human nature contains ethical factors such as "good" and "bad". But the physical property does not have. Su Shi incorporated the characteristics of Lao Zi's Tao in his theory of human nature, Xunzi's' heavenly walk', and inherited Dong Zhongshu's theory of 'sex and good rice'. The third chapter of this paper is about the theory of emotion in Dongpo Yi Zhuan. Emotion refers to the natural modality that sex shows under specific circumstances, and its greatest characteristic is sincerity. There are four kinds of feelings discussed in Dongpo Yi Zhuan. From the perspective of sincerity, they can be divided into two types: feeling false and feeling; starting from the object of feeling, It is divided into two kinds: human feelings and material feelings. Su Shi is the most respected is the best feelings, the most important is the human relationship. On the one hand, Su Shi affirmed that human feelings are a kind of natural existence, and did not have the distinction between good and evil, so he demanded the establishment of propriety in accordance with human feelings, and thought that the essence of propriety was based on human feelings; on the other hand, he advocated that in real life, one cannot act in a straight way. We should guide the situation with propriety and make the behavior conform to the standard of propriety. Su Shi inherited the thought of Xunzi and Han Feizi in the theory of human feelings. The fourth chapter is about the relationship between emotion, sex and life in Dongpo Yi Zhuan. This chapter is divided into two parts, one is from feeling to seeing, the other is from nature to life. Love is the bottom of the sex, and life is the highest, that is to say, the life is the best state of the sex, and the ideal state of the human being is the "life", which is to some extent, "fate". It can also be said to be a state of "one without self". Su Shi's kung fu theory of "from feeling to seeing" melts into Zen's thought of "knowing the mind and seeing". In the fifth chapter of this paper, the author expounds the achievements and shortcomings of the theory of temperament. The achievement of the theory of temperament mainly lies in its fusion of the ideas of a hundred schools of thought in one furnace. The deficiency of the theory of love lies in its "anachronism", that is, it can not solve some practical problems that need to be solved urgently at that time and future generations. Therefore, although there were some admirers in the past dynasties, the theory of temperament of Dongpo Yi did not escape the fate of silence.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2014
【分類號(hào)】：B244

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