陳淳理學(xué)思想研究
發(fā)布時(shí)間：2018-10-22 06:43
【摘要】：陳淳,字安卿,福建龍溪人(今漳州市)。這位朱熹晚年的高第對(duì)朱子學(xué)的傳承與發(fā)揚(yáng)做出了獨(dú)特的貢獻(xiàn)。 論文由引言,正文與結(jié)語組成： 引言部分,首先扼要地分析了目前學(xué)術(shù)界主要針對(duì)陳淳《北溪字義》一書與其后期思想成果的研究現(xiàn)狀,指出由于忽視了陳淳思想發(fā)展的過程而導(dǎo)致對(duì)其心性工夫論等觀點(diǎn)的理解產(chǎn)生偏頗與缺失的問題。本文堅(jiān)持以歷史和邏輯相結(jié)合的方式,將研究的重點(diǎn)放在陳淳理學(xué)思想中的三個(gè)主要部分與兩次轉(zhuǎn)變之上。所以,引言部分還闡述了陳淳的學(xué)行與心路歷程。 正文第一部分論述了陳淳視域下的天命流行總體宇宙圖景。文章從太極與道、命與理氣兩個(gè)研究角度出發(fā),指出陳淳接續(xù)了朱熹太極與道的思想,認(rèn)為太極是宇宙生化的本體根據(jù)。這個(gè)生化過程即是天命氣化流行的過程,并由此揭示出了一個(gè)生化日新的宇宙。在此宇宙之中,天地人物同以太極為根基,并在天理的觀照下跟隨宇宙同步邁動(dòng),由此構(gòu)成了人倫日用的整個(gè)世界。 第二部分集中討論了陳淳凸顯博學(xué)與下學(xué)的心性工夫論。指出陳淳繼承朱子學(xué)的心性本體論與工夫論的觀點(diǎn),認(rèn)為人心的本然之體是五常之性,人心的實(shí)然狀態(tài)則是“合理與氣”的知覺之心,只有在日用常行中去真切務(wù)實(shí)地做治心工夫才能達(dá)到變化氣質(zhì)、成就圣賢氣象的人生目標(biāo)。重點(diǎn)研究了陳淳在注重“分殊之理”的基礎(chǔ)上而提出的“格物-致知-集義-養(yǎng)氣”的知行聯(lián)動(dòng)工夫過程。 第三部分主要闡述了陳淳理學(xué)思想中的理想人格價(jià)值期許。指出陳淳以“仁者”為世間“內(nèi)圣外王”的最高人格價(jià)值典范,突出強(qiáng)調(diào)在由天理與人事所構(gòu)成的宇宙人生當(dāng)中,“仁者”通過即事即本體、即事即工夫、即事即境界的宏大宇宙視野,于當(dāng)下所處的分位之中就能夠自覺地通過踐行博學(xué)與下學(xué)的心性工夫來提升自我、成就圣賢人格。 結(jié)語部分,文章總結(jié)了陳淳的理學(xué)思想,并對(duì)其歷史影響與意義做了簡要的闡述。
[Abstract]:Chen Chun, the word an Qing, Fujian Longxi people (now Zhangzhou City). In his later years, Zhu Xi made a unique contribution to the inheritance and development of Zhu Zi's studies. The paper is composed of introduction, text and conclusion: the introduction part, first briefly analyzes the current research status of Chen Chun's book Bei Xi Zi Yi and its later thought achievement in academic circles. It is pointed out that the understanding of Chen Chun's theory of mental work is biased and lacking because of neglecting the process of his thought development. This paper insists on combining history with logic and focuses on the three main parts and two changes in Chen Chun's Neo-Confucianism. Therefore, the foreword part also elaborated Chen Chun's study practice and the mental road course. The first part of the text discusses Chen Chun's view of the fate of the general universal landscape. From the perspective of Taiji and Tao, life and qi, this paper points out that Chen Chun succeeded Zhu Xi's thought of Taiji and Tao, and considered Taiji as the ontological basis of cosmology and biochemistry. This biochemical process is the apocalyptic popular process and thus reveals a new universe of biochemistry. In this universe, the characters of heaven and earth are extremely basic with the etheric, and move along with the universe in the view of heaven, thus forming the whole world of human relations and daily use. The second part focuses on Chen Chun's mind-work theory of highlighting erudition and understudy. It is pointed out that Chen Chun inherits Zhu Zi's theory of mental ontology and gongfu theory, and holds that the original nature of the human heart is the nature of the five ordinary members, and the real state of the human heart is the perceptual heart of "rationality and qi". It is only in daily use that we can achieve the changing temperament and achieve the life goal of sages. On the basis of paying attention to the principle of differentiation, Chen Chun puts forward the process of the linkage of knowledge and action. The third part mainly elaborated the ideal personality value expectation in Chen Chun's Neo-Confucianism thought. Chen Chun points out that the "benevolent person" is the highest model of personality value of the "inner, holy and outer king" in the world, and stresses that in the universe and life made up of nature and personnel, the "benevolent person" is the Noumenon through which the matter is the essence and the matter is the time. That is, the grand universal vision of the realm, in the present in the quartile can consciously through the practice of erudite and learning to improve themselves, achieve sage personality. In the conclusion part, the article summarizes Chen Chun's thought of Neo-Confucianism, and briefly expounds its historical influence and significance.
【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
本文編號(hào)：2286392
[Abstract]:Chen Chun, the word an Qing, Fujian Longxi people (now Zhangzhou City). In his later years, Zhu Xi made a unique contribution to the inheritance and development of Zhu Zi's studies. The paper is composed of introduction, text and conclusion: the introduction part, first briefly analyzes the current research status of Chen Chun's book Bei Xi Zi Yi and its later thought achievement in academic circles. It is pointed out that the understanding of Chen Chun's theory of mental work is biased and lacking because of neglecting the process of his thought development. This paper insists on combining history with logic and focuses on the three main parts and two changes in Chen Chun's Neo-Confucianism. Therefore, the foreword part also elaborated Chen Chun's study practice and the mental road course. The first part of the text discusses Chen Chun's view of the fate of the general universal landscape. From the perspective of Taiji and Tao, life and qi, this paper points out that Chen Chun succeeded Zhu Xi's thought of Taiji and Tao, and considered Taiji as the ontological basis of cosmology and biochemistry. This biochemical process is the apocalyptic popular process and thus reveals a new universe of biochemistry. In this universe, the characters of heaven and earth are extremely basic with the etheric, and move along with the universe in the view of heaven, thus forming the whole world of human relations and daily use. The second part focuses on Chen Chun's mind-work theory of highlighting erudition and understudy. It is pointed out that Chen Chun inherits Zhu Zi's theory of mental ontology and gongfu theory, and holds that the original nature of the human heart is the nature of the five ordinary members, and the real state of the human heart is the perceptual heart of "rationality and qi". It is only in daily use that we can achieve the changing temperament and achieve the life goal of sages. On the basis of paying attention to the principle of differentiation, Chen Chun puts forward the process of the linkage of knowledge and action. The third part mainly elaborated the ideal personality value expectation in Chen Chun's Neo-Confucianism thought. Chen Chun points out that the "benevolent person" is the highest model of personality value of the "inner, holy and outer king" in the world, and stresses that in the universe and life made up of nature and personnel, the "benevolent person" is the Noumenon through which the matter is the essence and the matter is the time. That is, the grand universal vision of the realm, in the present in the quartile can consciously through the practice of erudite and learning to improve themselves, achieve sage personality. In the conclusion part, the article summarizes Chen Chun's thought of Neo-Confucianism, and briefly expounds its historical influence and significance.
【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
【參考文獻(xiàn)】
相關(guān)期刊論文 前5條
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