曾国藩理学思想研究

发布时间：2018-05-27 19:05

本文选题：曾国藩 + 理学思想　；参考：《湖南大学》2010年博士论文

【摘要】：理学发展至清代,尤其是晚清时期,无论是抽象思辨还是理论建树,都远逊于宋明,就学术影响而言,已非主流。但是,晚清理学更为看重理学的实用价值,所提之忠孝廉洁、仁义礼智,所倡之修身养性、进德修业,社会影响深入人心,实际效果远在玄谈“理气心性”之上。相较于宋明理学,晚清理学这一特质可谓别开生面。曾国藩是晚清理学的代表人物,学术服膺程朱,不弃陆王,治学热衷天理,执著心性,平生谨严自律,素以理学治军。与宋明理学家偏重建构理学思想体系相比,曾氏理学缺乏系统的形上思辨与学理创新,这是其所短;但若站在晚清社会巨变、救亡图强的历史大背景下看,曾氏理学讲究适时而变与体用合一,追求修己与治世、性功与事功二合为一,将理学与经世致用紧密结合,则是其所长。确切地说,曾国藩的理学思想是铸就晚清理学特质的重要组成部分,具有学术和社会的双重价值。因此,深入研究曾国藩的理学思想,对于曾国藩个案研究和晚清理学整体研究,皆有积极意义。学界迄今对曾国藩理学思想的关注主要集中在“兼采汉宋”、“中兴桐城”、“调和程朱陆王”、“理学经世”等学术史方面,虽然也对其本体论、心性论、致知论、修养论等哲学思想有所涉及,但总体而言有待深入。具体而论,主要表现在对曾国藩理学思想中占据重要地位的诸如“理、气、心、性、物、境、欲、命、势、静、敬、诚”等概念的内涵和功用,以及由这些概念所建构的诸如“理气、理欲、理势、心理、心气、心性、心物、心境、心欲、性命、知行”等关系的认识和命题,还需更多的专门研究。概念不清,理学不明;不知性理,不见事功。本论文从概念分析入手,由点及面,以小见大,从思想渊源、天理观、性命观、心物观、工夫论诸方面展开,多层次考察曾国藩的理学思想及其价值,力求对曾国藩的理学思想做出符合历史原貌的客观分析。本论文的创新之处大约两方面: 其一,理论了学界已有成果未曾论及的问题。比如: 曾国藩论“心”。心是中国哲学的重要范畴,对心的省察涵养是理学工夫论的核心。曾国藩非常重视“心”的价值,分别从心与理、心与气、心与性、心与物、心与境、心与欲等方面探索己心,并于心理关系上,反对心不入理;心气关系上,察觉心气难拆;心性关系上,讲究存心复性;心物关系上,追求游心物外;心境关系上,强调不迁于境;心欲关系上,主张洗心去欲。为求己心存而不放、定而勿动、安泰戒馁、守一无贰,提出了居敬、主静、慎独、思诚四项功夫,以期分别求得心存、心定、心安、心专,全面提升修心境界。曾国藩论“人身之气”。儒家先哲论气多贯通人身之气与天地之气。曾国藩兼宗孟子、朱子、王夫之,以人身之气上达于天地之间,下至于安身立命,一边尝试体会阴阳二气此消彼长的自然规律,一边从天地之气中寻找仁义、刑政的本质依据,并逐渐把关注的焦点转移到人身之气,坚持认为人离气则无形,事离气则难举,人身之气既无违气化自然,又尤其需要善养。可以肯定,曾国藩对“气”的重视,丝毫不逊于对“理”的探求;所论人身之气不在形上,逻辑上与孟子、朱子一致,与王夫之既相联系又相区别。曾国藩论“理势关系”。理和势是中国哲学关于历史观的范畴。曾国藩所论之“势”主要是指时势、形势,也理解为事物发展和变化的状况,对“势”的认知与推崇遵循“重势——识势——因势”及其逻辑展开;所论理势关系承袭王夫之,讲究理势合一,明理因势,以势为主,认为顺势则明理,逆势则悖理,不存在违理之势,亦不存在悖势之理,因而有别于程朱一派以“理”定“势”。其二,补充了学界已有成果的某些论证。比如: 曾国藩论“命”。曾国藩对命的理解常被研究者理解为宿命论。其主要依据是曾国藩的命定、命限言论,比如“天下事由命不由人”。事实上,这类言论不是曾国藩关于命的本质理解。曾国藩论命从敬、畏、知、顺四个层面展开,因敬而畏,因畏而知,因知而顺,是曾国藩对命的基本态度。其中,知是贯通天人的关键,知则顺天达命,无知则逆天非命。这就是说,命是必然的,也是可知可为的。当然,同“死生有命,富贵在天”一样,曾国藩的命定、命限言论对命之难以尽知尽为的感叹,既无可否认,也难以厚非。曾国藩论“天人关系”。曾国藩对天人关系的理解,既持有理性的认识,又怀有特殊的情感。论理,他深知天人无应;论情,他寄望天人有感。这是曾国藩对待天人感应的基本态度。因此,“天”在他心目中的地位是崇高的,神圣的,任何试图越俎代庖、凌驾于天的想法以及埋怨、斥责于天的念头都为他所不耻。这与孔子的“不在其位,不谋其政”,“不怨天,不尤人”,有相通之理。曾国藩论“格物”。曾国藩训“格”为“相交”,“格物”为己心与事物相联系、相接触。其学术意义在于以心物代身物,因格物正本心,一方面有纠正朱子训“格”为“至”、“尽”之滞碍,一方面也有纠正阳明训“格”为“正”之虚无。这是曾氏之对于朱王门户之“廓清”、理学思想之务实在格致论上的反映。对曾国藩理学思想的基本特征给出了自己意见:以天理为大本,以心、气为达道,以修身、治世为旨归。具体来说,曾国藩的理学思想以朱子理学为体,以孟子心学、王夫之气学为用,对汉学、陆王心学、桐城学的吸收均以此为前提;其偏重修身治世,客观上反映了晚清社会变革、学术转型的需要。
[Abstract]:The development of science to the Qing Dynasty, especially in the late Qing Dynasty, is far inferior to Song Ming, both abstract and theoretical, which is far from the mainstream of academic influence. However, the late clean-up is more important to the practical value of science. Far from the theory of "Regulating Qi and mind", compared with the Neo Confucianism of the song and Ming Dynasties, the characteristic of late Qing learning is quite different.
Zeng Guofan is the representative figure of the late liquidation. He is a representative of Cheng Zhu, he does not abandon Lu Wang, he is keen on nature, persevering in his mind, and his life is strict and self-discipline. It is short of systematic thinking and academic innovation compared with the construction of Neo Confucianism in the song and Ming Dynasties. Under the historical background of the salvation map, Zeng's theory of Neo Confucianism is in good time and changes in combination with body and body. It seeks to repair himself and the world. It is one of the two aspects of sexual work and achievement. It is its director to combine Neo Confucianism with the experience of the world. To be exact, Zeng Guofan's theory of science is an important component of the characteristics of late cleaning up, with both academic and social double. Therefore, in-depth study of Zeng Guofan's Neo Confucianism is of positive significance to Zeng Guofan's case studies and the overall study of late Qing studies.
The attention of the academic circles to Zeng Guofan's theory of Neo Confucianism is mainly focused on the academic history of "concurrently with the Han and Song Dynasties", "Zhongxing Tongcheng", "reconciling Cheng Zhu Lu Wang" and "Neo Confucianism through the world", although it has also been involved in its philosophical thoughts, such as ontology, the theory of mind, the theory of knowledge, and the theory of cultivation. The concept and function of Zeng Guofan's theory of science, such as "reason, Qi, heart, sex, thing, environment, desire, life, power, static, respectful, sincerity", as well as the understanding and propositions of these concepts, such as "Qi, lidesire, reason, psychology, heart, heart, heart, heart, heart, heart, heart, life, knowing and doing", are also needed. This thesis starts with the concept analysis, from the point to the face, and in a small way, from the ideological origin, the concept of nature, the view of nature, the concept of life, the theory of work, and the value of Zeng Guofan, and strives to make it conform to the historical origin of Zeng Guofan's theory of science. The objective analysis of the appearance.
The innovation of this paper is about two aspects:
First, theories that have been discussed by academics have not been discussed.
Zeng Guofan's heart is the "heart". Heart is an important category of Chinese philosophy. The core of the mind is the conservation of the heart. Zeng Guofan attaches great importance to the value of "heart", and explores the heart and mind, heart and nature, heart and thing, heart and state, heart and desire, and also in psychological relations, and in the relationship between heart and mind. The heart is difficult to dismantle; in the relationship of heart, we should pay attention to the nature of heart and mind, the relationship between heart and things, the pursuit of the heart, the relationship between the heart and the mind, the relationship between the heart and the mind, the emphasis not on the movement of the border; the relationship between the heart and the heart, the desire to wash the heart. The heart, the heart, the overall improvement of the realm of repair.
Zeng Guofan's theory of "Qi of human body". The Confucian philosophic theory of Qi through the Qi of human body and the Qi of heaven and earth. Zeng Guofan and Meng Zi, Zhu Xi, Wang Fuzhi, with the air between the world and heaven and the earth, and then try to realize the natural law of the two Qi of yin and Yang, and look for benevolence and righteousness from the air of heaven and earth and the essence of punishment and politics. According to it, the focus of attention is gradually shifted to the gas of the person, insisting that people are immaterial, and that things are difficult to lift, and that the gas of the body does not violate the nature of gasification, and especially needs good support. It is certain that Zeng Guofan's attention to "Qi" is not inferior to the exploration of "reason"; the spirit of the body is not in shape, and logically with Meng Zi, Zhu Ziyi It is related and different from Wang Fuzhi.
Zeng Guofan's theory of "relationship between reason and potential" is the category of historical view of Chinese philosophy. Zeng Guofan's theory of "potential" mainly refers to the situation and situation, and is also understood as the situation of the development and change of things, and the recognition of "potential" and "the potential" and the logic of "potential", and the relationship between the theory of potential and Wang Fu's inheritance. In this regard, we should pay attention to the combination of the potential and the potential, and consider that the trend is dominant, that the trend is clear and that the counter trend is paradoxical, that there is no potential for disobeying and there is no paradox of potential, so it is different from the "reason" by the Cheng Zhu school.
Secondly, it supplements some arguments that have been achieved in academic circles.
Zeng Guofan's view of "life". Zeng Guofan's understanding of life is often understood by the researchers as fatalism. The main basis is Zeng Guofan's destiny and the limit of life. In fact, this kind of speech is not Zeng Guofan's understanding of the essence of life. Zeng Guofan's life is carried out from the four levels of respect, fear, knowledge, and the fear of reverence. It is the basic attitude of Zeng Guofan to life because of knowing and knowing it is the key to life. Among them, knowledge is the key to the life of heaven, knowledge is destiny, and ignorance is against the heaven. That is to say, life is inevitable and can be known. Of course, the same as "death and life, riches in heaven", Zeng Guofan's fate, life limit speech is difficult to know as much as it is for life. There is no denying or undeniable.
Zeng Guofan's theory of "relationship between heaven and man". Zeng Guofan's understanding of the relationship between heaven and man, not only holds the rational knowledge, but also has a special emotion. He has a deep knowledge of the nature of heaven and man. In his opinion, he hopes to have a sense of heaven and man. This is the basic attitude of Zeng Guofan to the induction of heaven and man. Therefore, the position of "heaven" in his mind is lofty, sacred, and any attempt The idea of overriding the day, the idea of overriding the sky, and the idea of repriming the sky are all disgraced by him. This is with Confucius's "not in his position, his political affairs", "no grumbler, no one".
Zeng Guofan's theory of "grid". Zeng Guofan's training "grid" is "intersecting", "the grid" is connected with things and contact with things. Its academic significance lies in taking things from the heart and things to the body. On the one hand, it has the right to correct Zhu Zixun's "grid" as "to" and "do". On the one hand, it also corrects the nihilism of Yang Ming's "grid" as "positive". This is Zeng's reflection on the "clearance" of Zhu Wang's door and the pragmatism of Neo Confucianism.
The basic characteristics of Zeng Guofan's theory of Neo Confucianism are given in his own opinion: Taking the nature as the big book, taking the heart, the Qi as the Dao, and the purpose of practicing the world, to be specific, Zeng Guofan's theory of Neo Confucianism is based on Zhu Zi theory, with Meng Zi's heart learning and Wang Fuzhi's Qi as the use, the absorption of the Han, Lu Wang's heart and Tongcheng studies is the precondition. Managing the world objectively reflects the need for social transformation and academic transformation in the late Qing Dynasty.
【学位授予单位】：湖南大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：B25;K256

【参考文献】