孔子天道美学思想研究

发布时间：2018-07-03 14:50

  本文选题：孔子 + 天道美学　； 参考：《武汉大学》2016年博士论文

【摘要】：学界一般认为,“天道”是一个大致产生于春秋时期的词语。对于包括孔子在内的先秦诸子百家而言,天道的内涵及其意义,其实是一个受到各家共同关注的基本问题和焦点问题之一。总体而言,虽然诸子均很少直接使用“天道”一词,但是由天道之意义衍生、发展而来的“天之道”、“天下之道”以及天道与人道之间的天人关系问题,都被各家广泛论及。从对周代相关历史文献的梳理来看,“天道”最初是指天文星象的运行轨迹,“道”也即道路之意。按照郭沫若的观点,在老子之前,“天道”之“道”就已经被广泛地用作对规则、法则的指代。换言之,“天道”不仅是指自然界的宇宙天文现象,同时也作为一种具有指导性和规范性意义的法则启示人间之道。天道问题借此因而成为诸子思想理论中的一个前提性问题。孔子虽然很少直接使用“天道”一词,天道问题也未直接表现为《论语》的核心,然而它其实不仅是孔子仁爱、礼乐思想的根基,而且它本身还具备一个较为清晰的逻辑层级和思想结构。这个结构由“天”、“天命”以及“天下之道”三个部分组成。在这其中,“天”代表的可谓是孔子基本的天地自然观和宇宙世界观。“天命”则是沟通、连结该种天地、世界观与(君子)人生观、道德观的关键,是天道落实为人道和社会之道的必由之径,因而是孔子天道哲学理论的核心和主旨。“天下之道”代表的则是,孔子终其一生都在追求的政治、国家理想。因此,“天下之道”其实也就是指在《论语》中,被孔子反复强调的、旨在求得社会现实理想之实现的礼乐、仁爱之道。由此可见,虽然“仁”与“礼”是《论语》中出现最为频繁的词语,但它们的实现和完成,实质上都是以“知天命”之君子为个体依托。就其本质而言,其实也都是源自于天道的规定。简而言之,天道与仁以及礼一样,都是孔子思想的核心。后二者是直接表现出来的核心,而前者则作为根基而隐藏起来。实际上,“天”、“天命”以及“天下之道”,这三个词语远非孔子首创。其中,“天”的传统意义以及孔子对其的哲学化解读,其实就直接构成了孔子天道哲学理论的基础。孔子以君子德行为旨趣的、道德化的“天命”观,也与周代以来天命王权观的道德转向直接相关。有关“命”以及天命王权的问题,《尚书》、《逸周书》有较为详细的记录。在夏、商时期, “命”主要是指“命令”之意,“天命不可违”、“天用剿绝其命”是其中代表性的说法。“天命”观在周代的道德转化,实质上源自周人自先祖——弃——孕育的、由农业播种生产而来的天崇拜。“皇天无亲,惟德是辅”的观念,推动了个体行为的道德性、审美性转化。“天下”也是一个被先秦诸子百家广泛使用的词语。同样是根源于对“天”的崇拜,及至周代之时,“天下”已经成为一个较为成熟的人文、文化概念,而远非一个纯粹的地理、空间语词。孔子从自然世界与道德本原两个层面,论述了“天”的意义。根据《论语》、《礼记》以及《大戴礼记》等书的相关记载,孔子所说的天首先是指自然之天。然而,孔子虽然也关注作为自然对象事物的“天”的存在——也即把“天”看作是自然物理世界的代表,但是孔子着重寻求的却始终是天地自然对人的启示。换言之,孔子几乎不谈论纯粹的宇宙观、自然观。因此在孔子看来,天一方面是自然的,但另一方面更是道德的、人文的。从审美认知上来看,孔子对天的这种理解,凸显了人与自然天地的亲缘性,凸显了人对自然天地的情感性认同。这种天然性的情感,无疑正具有丰富的审美意义。究其(情感)产生根源而言,这是因为孔子继承了周代以来的天地自然观。这一点也具体表现在孔子对农业季候和农民正常生产生活的重视。正如《学而》篇第五章,“子曰：‘道千乘之国,敬事而信,节用而爱人,使民以时”,以及《卫灵公》篇第十一章所言：“颜渊问为邦。子曰：‘行夏之时,乘殷之辂,服周之冕,乐则《韶》《舞》”。孔子心中的治国之首要准则,还是要保证农业生产活动、作息的顺天而行。“生生不息”实为孔子所理解的天地自然之本性,这是因为孔子对天道的阐释就是“天道如日月东西相从而不已”、就是“天道不闭其久”、“不舍昼夜”、“天何言哉,四时行焉,百物生焉”如此等等。“天命”论是孔子天道哲学理论的核心环节,因为正足天命直接沟通、连结了“天”与“人”。所谓的“不知命,无以为君子也”,“(君子)天下有道则现,无道则隐”,都说明了这一点。天命不仅规定了君子之所以成为君子的理由,而且也直接规定了君子的本性和使命。综合来看,孔子的天命论包含三个部分,首先是“生死有命”与向死而生的死亡观。“生死有命”一方面道出了孔子对死亡的无奈(颜渊之死、司马牛之疾),另一方面也展现了孔子面对死亡的时,极其理性的态度。既然“死之命”不可违,那么如何完成生之使命就具有更现实的意义。这正是孔子君子天命论的思想原点。其次,孔子“天命”论的崇高性不仅因为它是道德性的、更是因为它是超越了西方先验唯心倾向崇高理论的,一种以天地自然情感和天下理想为实际依托的文化性、生命性崇高。最后,正是在这种文化性、民族性的天然认知结构中培养的崇高理想,促使了君子人格的建立和完成,达到了“乐天而知命”的审美境界。在孔子那里,天下同样也是一个高度人文化的政治、文化语词。《论语》多次把“天下”作为一个整体对象来界说,如“天下归仁”。孔子还说“天下有道,丘不与易也”,这说明孔子继承并且进一步发展了周代以来的天下观。天下,其实就是家园,就是普天之下、四海之内的生存家园。因此,天下是一个极具美学意味的词语,它饱含着孔子的自然世界观和政治社会理想。区别于其他先秦诸子的地方在于,孔子对于这个诸子共有的天下理想有独特的规定。这就是“天下有道,礼乐征伐自天子出”。孔子认为天下要变得“有道”,唯一的途径正是仁爱、礼乐之道。也正是由于这个目的,在《论语》中,礼乐、仁爱成为了直接表现出来的核心问题。孔子对审美问题最直接的阐释,应当是《泰伯》篇中的“里仁为美”。通过指出“里仁为美”,孔子就把对美的思考直接植根在了对仁的讨论之中。仁,由此而成为美的必要前提,成为美之所以成为美的内在缘由。然而,仁本质正是一种根基于天地自然观的、人文化的情感。这也就是说,仁与天道其实是异曲同工,孔子天道美学思想的本质也正是仁。从对孔子哲学、审美思想的梳理来看,以天道精神为依托的自然性是其重要特征。然而,在非农业、高度工业化、商业化以及互联网信息化的时代里,这种自然主义性质的天道美学思想,如何转变以重新焕发生命力,也是一个需要深入思考的问题。
[Abstract]:The academic circle generally believes that the "heaven" is a term which is roughly produced in the spring and Autumn period. For all the ancestors of the pre Qin scholars, including Confucius, the connotation and significance of the heaven road is one of the basic problems and focus issues of common concern. But from the meaning of heaven and Tao, the development of "heaven", "the way of heaven" and the relationship between heaven and man between heaven and humanity are widely discussed. From the combing of Zhou Dai's historical documents, "heaven" is originally the orbit of astronomical astrology, and "Tao" is also the meaning of road. According to Guo Moruo Before Lao Tzu, the "Tao" of "heaven" has been widely used as a reference to rules and rules. In other words, "heaven" is not only a cosmic astronomical phenomenon in nature, but also a guiding and normative principle to inspire the world. One of the prerequisites. Although Confucius rarely uses the word "heaven" directly, the question of heaven is not directly expressed as the core of the Analects of Confucius. However, it is not only the foundation of Confucius's benevolence and ideas of rites and music, but also it itself has a clearer logical hierarchy and thought structure. This structure is composed of "heaven" and "destiny". In these three parts, "heaven" represents Confucius's basic natural view of nature and the world view of the universe. "Heaven" is a communication, a link to the world, the world outlook and (gentleman) outlook on life, and the key to moral view, which is the path to the realization of the road of humanity and society, thus the Confucius heaven. The core and the keynote of the philosophical theory. "The way of the world" represents the political and national ideals that Confucius pursues in his life. Therefore, "the way of the world" is actually the ritual and love that Confucius has repeatedly stressed in the Analects of Confucius to achieve the realization of the ideal of social reality. "Rites" are the most frequent words in the Analects of Confucius, but their realization and completion are essentially based on the gentleman who "knows the destiny of the heaven". In essence, they are all derived from the rules of the heaven. In short, the heaven and the benevolence, as well as the rites, are the core of Confucius's thought. The latter two are the direct manifestation of the core. In fact, the three words, "heaven", "heaven" and "the way of the world", are far from Confucius's first creation. Among them, the traditional meaning of "heaven" and Confucius's philosophical interpretation of it directly constitute the basis of Confucius and Tian Daozhe theory. Confucius takes the act of gentleman and morality as its purport. The "destiny" view of Dehua is also directly related to the moral turn of the emperor's view of the power of heaven since Zhou Dai. The question about "life" and the power of heaven is more detailed. In the summer, in Shang Dynasty, "life" mainly refers to the meaning of "command", "the destiny can not be violated", "the destiny of heaven" is the representative of it. The concept of "destiny" in Zhou Dai's moral transformation is essentially derived from the worship of the Zhou people from their ancestors - abandoned - and bred by the sowing and production of agriculture. The concept of "emperor heaven without relatives and virtue is auxiliary" promotes the morality of individual behavior and aesthetic transformation. "The world" is also a word widely used by the hundreds of families in the pre-Qin period. It is also rooted in the worship of "heaven", and to Zhou Dai, "the world" has become a more mature humanities, cultural concept, and far from a pure geography, space language. From the two levels of the natural world and moral origin, Confucius discussed the meaning of "heaven". According to the Analects, the book of rites and the great Dalai, and so on According to the records, Confucius said that heaven first refers to the day of nature. However, although Confucius also pays attention to the existence of "heaven" as the object of nature, that is, "heaven" is regarded as the representative of the world of natural physics, but Confucius's emphasis is always the revelation of nature to the human being. In other words, Confucius almost does not talk about pure. Therefore, in Confucius's view, heaven is natural, but on the other hand, it is more moral and humane. From the aesthetic perception, this understanding of Confucius highlights the relationship between man and the natural world, and highlights the emotional identity of man to the natural world. This natural emotion is undoubtedly a rich trial. This is because Confucius inherits Zhou Dai's view of nature since Zhou Dai. This is also manifested in Confucius's attention to the agricultural season and the normal production and life of the peasants. "The eleventh chapter of the spirit Gong > says:" Yan Yuan is a state. Zi said: 'in the summer of the summer, we take the attention of Yin, take the crown of the Zhou, and music < Shao > < dance >. "Confucius's first rule of governing the country is to ensure the agricultural production activities and the rest of the day." life is never rest "is the nature of the nature of heaven and earth understood by Confucius, which is because Confucius is right The interpretation of the Tao is "the heaven and the sun and the moon and the East and the moon." "heaven is not closed for a long time", "no day and night", "day and night", "four times, a hundred things" and so on. "Heaven" theory is the core link of Confucius's philosophy of heaven, because it is the direct communication of heaven and life, and the connection of "heaven" and "man". There are three parts of Confucius's theory of heaven, first of all, "life and death" and death. On the one hand, the life and death view, "life and death", shows Confucius's helplessness of death (the death of Yan Yuan, Sima Niu's disease), on the other hand, it also shows Confucius's extremely rational attitude when facing death. Since "death" can not be violated, how to accomplish the mission of life is more realistic. This is the destiny of Confucius's gentleman. Secondly, the sublimity of Confucius's "heaven" theory is not only because it is moral, but also because it is a transcendental transcendental idealism of the lofty theory, a culture based on the natural emotion of heaven and earth and the ideal of the world as its actual support, and the latter is the natural cognition of this cultural and national nature. The lofty ideal cultivated in the structure has promoted the establishment and completion of the personality of the gentleman, and achieved the aesthetic realm of "music and life". In Confucius, the world is also a political and cultural language of high human culture. The Analects of Confucius has repeatedly said "heaven" as a whole, such as "heaven". Confucius also said "heaven". This shows that Confucius inherited and further developed the view of the world since Zhou Dai. The world, in fact, is home, is the home of living within the four seas. Therefore, the world is a very aesthetic word, which is full of Confucius's natural world outlook and political social ideals. The place of Qin Zhuzi is that Confucius has a unique rule for the ideal of all the sons of the world. This is that "there is a way in the world, and the rite is expropriate from the son of heaven". Confucius thinks that the world is to become "good". The only way is the way of benevolence and rite. It is also because of this view that in the Analects of Confucius, rites and benevolence become the direct form. By pointing out that "Li Ren is beauty", by pointing out that "Li Ren is beauty", Confucius puts the thought on beauty directly in the discussion of benevolence by pointing out that "Li Ren is beautiful". Confucius is the necessary prerequisite for beauty to become the inherent reason why beauty becomes beautiful. However, benevolence, benevolence, is the essential reason for beauty. The essence is a kind of human culture based on the natural view of heaven and earth and human culture. That is to say, the essence of Confucius's Tiandao aesthetic thought is also the essence of humanity. From the combing of Confucius's philosophy and aesthetic ideas, the nature of the nature based on the spirit of heaven is its important feature. However, in non agriculture, highly industrialized, In the era of commercialization and Internet information, this naturalistic nature of the Tao aesthetic thought, how to change to revitalize the vitality, is also a question that needs to be deeply thought.
【学位授予单位】：武汉大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：B83-0
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本文编号：2094016