明末清初东传科学与薛凤祚的天道观

发布时间：2018-01-18 06:26

本文关键词：明末清初东传科学与薛凤祚的天道观　出处：《科学技术哲学研究》2013年06期 　论文类型：期刊论文

【摘要】：薛凤祚的"天道有定数"有两层含义:一是天体规律具有客观性、普遍性和可知性,表征着自然界的客观性;二是人事吉凶本于天道一定之数,表征着天人贯通的性命观的神秘性。薛氏中西科学的会通模式显示,他的天道观中自然的客观性所占比重并不少于性命观的神秘性所占的比重。因而表明他的天道观是科学天道观和儒家天道观的复合,并且两者之间存在着既相互依赖又相互制约的关系。其中,性命观的神秘性对自然客观性的制约反映了他用儒家天道观协同科学天道观的目标,自然的客观性对性命观的神秘性的制约则反映了他用科学天道观赋予儒家天道观以理性活力的愿望。就其思想的基本倾向而言,他的天道观并未超越儒家天道观,但的确对客观的天体规律有所倚重。这都说明了东传科学对薛凤祚的儒家天道观产生了影响。
[Abstract]:Xue Fengzuo's "Heaven Road has fixed number" has two meanings: first, the law of celestial bodies has objectivity, universality and knowability, which represents the objectivity of nature; The other is that the human resources are based on a certain number of heaven's Tao, which represents the mystery of the view of life through heaven and man. Xue's communication mode of Chinese and Western science shows. The objectivity of nature in his view of Heaven is not less than the proportion of the mystery of life, which shows that his view of Heaven is a combination of the scientific view of Heaven and the Confucian view of Heaven. And there is a mutual dependence and mutual restriction between the two. Among them, the mysticism of life view reflects his goal of using the Confucian Heaven Taoism to coordinate with the Scientific Heaven Taoism. The restriction of nature objectivity on the mysticism of life view reflects his desire to endow Confucianism with rational vitality with scientific heavenly Taoism. As far as the basic tendency of his thought is concerned. His heavenly Taoism does not surpass the Confucian heavenly Taoism, but it does rely heavily on the objective rules of celestial bodies, which shows that the science of eastern transmission has exerted an influence on Xue Fengzuo's Confucian outlook on Heaven.
【作者单位】：山东大学儒学高等研究院;
【分类号】：P1-092
【正文快照】： 薛凤祚是“中华民族的优秀科学家”[1]。他受宿儒孙奇逢、鹿善继和天算名家魏文魁亲炙,儒学和中国天算之学功底深厚;后追随穆尼阁学习西方历算,造诣精深。研究他的天道观与东传科学的关系对于理解明末清初科学和儒学的关系具有重要意义。明末清初西方天算之学是对天体及其运动

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