郭店儒简所见生死观研究

发布时间：2018-06-12 09:08

本文选题：郭店儒简 + 生死观　；参考：《吉林大学》2011年博士论文

【摘要】：本文以《郭店楚墓竹简》一书中的儒家著作为研究基础,对其中所见之生死观念加以探讨。全文共分以下七个部分: 第一章是对郭店楚简中的儒家文献进行界定。郭店楚简共有18篇文献,这些文献不是某一学派的专著,只有将其中属于儒家的文献确定后,才能在此基础上进行下一步研究。笔者认为郭店楚简中可以确定的儒家著作共有10篇:《缁衣》、《鲁穆公问子思》、《穷达以时》、《五行》、《成之闻之》、《尊德义》、《六德》、《语丛一》、《语丛二》及《语丛三》。此外,《唐虞之道》、《忠信之道》及《性自命出》等3篇文献学术界虽有争论但却具有浓厚的儒家色彩。第二章探讨的是对生命本质(人性)的认识。在人性的来源上,郭店儒简对人性来源有明确的认识:人性源于人的生命,而人的生命源于天,由此可知人性最终源于天。在人性的属性与内容上,郭店儒简指出人性首先表现为一种情感、欲望,如喜、怒、哀、悲、欲等。其次,人性亦表现为一种道德品质,如仁、孝等。人性的两个层面关系密切,道德层面的“性”源于人的情感。在人性所具有的特点上,郭店儒简指出人性具有同一性、动态性与可变性。同一性是指人本应具有的相同或相近的品性。人性又是动态的、可变的因此它可以通过“习”来塑造、培养。在人性善恶的判断上,郭店儒简明显带有早期儒家人性论的特点,还没有形成明确的价值判断,但为人性论的进一步发展奠定基础。第三章探讨的是对生命价值的认识。郭店儒简认识到以仁、义、礼、智为代表的道德品质是生命价值追求的主要内容。仁主要表现为爱人及孝德。义是各种美德的表现,同时又是一种尊贤的行为以及君臣之间应遵守的德行。礼主要表现为一种外在的行为规范及恭敬的行为。智主要表现为对贤人及其品行的认知以及一种作为丈夫应具有的德行。圣人是儒家价值追求的最高境界。圣人应具备仁、义等道德品质,拥有天德及闻“天道”、知“天道”的能力。郭店儒简中既出现圣人不可学的思想倾向又出现圣人可学的思想倾向,这反映出它在圣人认识上的过渡性特征。郭店儒简认识到忧、乐(lè)是实现生命价值的前提,没有忧与乐就不能有德。忧是一种内心之忧,人要有忧道不忧贫的意识;乐是内心的快乐,人应当在道德践行的过程中去体认快乐。第四章探讨的是对命运的认识。天人关系的厘清是探讨命运的前提,郭店儒简中的天人关系有两种:天人合一与天人有分。天人合一主要表现为人的生命源于天、人道源于天两方面。天人有分主要表现为天人各有职分。郭店儒简认识到命运对人的生死穷达起决定作用,它有“遇”、“时”、“世”等表现形式。郭店儒简指出知命的条件有“知道”和“知博”及“知人”等三个。“知道”主要是指对天道与人道的了解,就人而言主要应了解人道。“知博”是指广泛地了解道德品质。“知人”是认识到人所具有的道德品质。在知命与知行的关系上,郭店儒简提出由“知命”达“知行”的观点。“知行”的内容是指道德践行,这一认识反映出儒家对命运的一种积极心态。第五章探讨的是对养生的认识。对生命的尊重与关爱是养生得以施行的前提。郭店儒简认识到生命是宝贵的,反对滥用杀罚,主张杀戮和刑罚要在“道”的指导下施行。关爱人的生命还可以从注重维系民众的基本生存条件上看出。在养生方法上,郭店儒简指出可以根据体内血气运行的实际情况进行养生活动,使生命得以延续下去避免夭亡的危险。人的生命力与血气的强弱关系密切,郭店儒简认识到人在年老气衰时会特别注意自身的养生保健。养生不仅包括身体层面还包括心理及社会层面,这一层面的养生主要体现在养心上。至于养心的途径,郭店儒简指出可以通过仁、义等道德品质及“乐”(yuè)等。通过养心不但可以使内心产生美德同时还会减少欲望对人生命的戕害,起到养生保健的功效。第六章探讨的是对“死”的认识。郭店儒简重视死亡,这一点可以从对举办丧礼的重视上看出。郭店儒简认识到只要统治者施行德治,民众就会为他们效力,不惧怕死亡。在死亡取向上,郭店儒简认识到多数人的死亡取向是以“利”为主,有些人则以“义”、“忠”等道德品质为主,与前者相比,它更赞同后者。以“义”、“忠”为代表的各种道德品质对人而言非常重要,死也不能抛弃。对于死后世界郭店儒简未曾提及,通篇未见一个“鬼”字。在死后的名声上,郭店儒简主张要为后世留个美名,人们可以通过“立德”、“立功”和践行道德品质等三种方式名传后世。第七章是基于生死观的角度探讨郭店儒简在早期儒学发展过程中的地位。郭店儒简是从孔子过渡到孟子、荀子的中间环节,这一点可从以下四个方面看出:第一,对生命本质的深刻认知;第二,对命运的正确把握;第三,对养生传统的继承与完善;第四,对死的理性认识。以上四个方面从不同的角度反映出郭店儒简在早期儒学发展过程中的重要地位,它上承孔子,下启孟子,为儒学的进一步发展奠定了坚实的基础。
[Abstract]:Based on the Confucian works in the bamboo slips of Guodian tomb, this paper discusses the concept of life and death in the book. The whole article is divided into seven parts:
The first chapter is the definition of the Confucian Literature in Guodian Chu bamboo slips. There are 18 articles in Guodian Chu bamboo slips. These documents are not monographs of one school. Only after the literature of Confucianism are determined can the next study be carried out on this basis. The author thinks that there are 10 certain Confucian works in Guodian Chu bamboo slips. Public question >, < poverty as time >, "five lines >", "heard of Cheng", "Zun De Yi >", < six German > < language > > two > and < three >. Besides, < Tang Yu 's, < Dao > and < sex self > > in 3 Literature, although there are arguments but have strong Confucian color.
The second chapter discusses the understanding of the essence of life (human nature). In the source of human nature, Guo's Jane has a clear understanding of the source of human nature: human nature originates from human life and human life originates from heaven. From this, the human nature is ultimately derived from heaven. In the nature and content of human nature, Guo Dian Confucianism shows that human nature is first expressed as a kind of emotion, desire, such as the human nature. Second, human nature is also shown as a moral quality, such as benevolence, filial piety, and so on. The two levels of human nature are closely related, and the moral level of "sex" is derived from human emotions. In the characteristics of human nature, the nature of human nature has the same nature, dynamic and variability. Identity refers to the same or similar human nature should have. The character of human nature is dynamic and changeable, so it can be molded and cultivated through "practice". In the judgment of human nature and evil, Guo's Confucian scholar is simple and clear with the characteristics of the early Confucian theory of human nature, and has not yet formed a definite value judgment, but lays a foundation for the further development of the theory of human nature.
The third chapter discusses the understanding of the value of life. Guo's Confucian Jane recognizes that the moral quality represented by benevolence, righteousness, ritual and wisdom is the main content of the pursuit of life value. Benevolence is mainly manifested in the love and filial piety. Righteousness is the manifestation of various virtues, and is also a kind of Virtuous Behavior and the virtue of virtue between the monarch and the courtier. It is an external standard of behavior and respectful behavior. Wisdom is mainly manifested in the cognition of the virtuous and his character as well as a kind of virtue as a husband. The saint is the highest realm of the Confucian value pursuit. The sages should have the moral qualities of benevolence, righteousness, and the ability to know the nature of heaven and heaven, and the ability to know the "heaven". The ideological tendencies that the man can not learn and the ideological tendency to be learned by the saints reflect the transitional characteristics of the saints' understanding. Guo's Confucian Jane recognizes that sorrow is a precondition for the realization of the value of life (L ER). Be happy in the course of moral practice.
The fourth chapter discusses the understanding of fate. The clarification of the relationship between heaven and man is the prerequisite for the exploration of fate. There are two kinds of relations between heaven and man in the Jane's bamboo slips: Heaven and man and man are divided into heaven and man. The unity of heaven and man is mainly manifested by human life from heaven and humanitarianism in two aspects. Transportation has a decisive role in the life and death of a man. It has the form of "encounter", "time" and "world". Guo Jian pointed out that the conditions of his life are three known as "know" and "know Bo" and "know man". "Know" mainly refers to the understanding of the heaven and the humanity. Moral quality. "Knowing people" is the moral quality that people know. In the relationship between knowledge and knowledge, Guo Dianru put forward the idea of "knowing life" to "know the line". The content of "knowing and doing" refers to moral practice, which reflects a positive attitude of Confucianism to fate.
The fifth chapter discusses the understanding of health care. Respect for and care for life is the prerequisite for the implementation of health. Guo Dianru Jane recognizes that life is precious, against misuse and punishment, and that the killing and punishment should be carried out under the guidance of "Tao". On the basis of the method of life, Guodian Confucian Jane pointed out that it could carry on the health activities according to the actual situation of blood gas operation in the body, so that life could continue to avoid the danger of death. The vitality of human beings was closely related to the strength of blood gas. In addition to the psychological and social level, the health of this level is mainly reflected in the nourishing heart. As for the way to nourishing the heart, Guo Jian's Jane points out that the moral qualities such as benevolence, righteousness, and "music" (Yu Er) are pointed out. Through nourishing the heart, it can not only make the heart produce virtue but also reduce the harm of desire to the human life, and play the function of health care.
The sixth chapter deals with the understanding of "death". Guo's Confucian Jane pays attention to death, which can be seen from the attention paid to the funeral ceremony. Guo's Confucian Jane recognizes that as long as the rulers carry out the rule of virtue, the people will be effective and not afraid of death. Some people give priority to moral qualities such as "righteousness" and "loyalty". Compared with the former, it agrees with the latter. All kinds of moral qualities represented by "righteousness" and "loyalty" are very important to people and can not be abandoned. Zhang wants to leave a good name for later generations. People can pass on the following three ways: "Li De", "meritorious service" and practicing moral character.
The seventh chapter, based on the view of life and death, discusses the status of Guo's bamboo slips in the development of early Confucianism. Guo's Confucian Jane is a transition from Confucius to Meng Zi and Xunzi, which can be seen from the following four aspects: first, a profound understanding of the essence of life; second, a correct grasp of fate; third, inheritance of the tradition of health. Fourth, the rational understanding of death. The above four aspects reflect the important position of Guodian Confucian Jane in the development of early Confucianism from different angles. It is Confucius and Meng Zi, which lays a solid foundation for the further development of Confucianism.
【学位授予单位】：吉林大学
【学位级别】：博士
【学位授予年份】：2011
【分类号】：K877

【参考文献】