黄震理学与经学思想研究

发布时间：2017-12-31 01:28

  本文关键词：黄震理学与经学思想研究　出处：《浙江大学》2015年博士论文　论文类型：学位论文

  更多相关文章： 黄震 理学 经学

【摘要】：作为南宋末期浙东的儒家学者,黄震既是程朱理学的继承者,又是其修正者。黄震虽然极为推崇二程、朱熹,但对其不当之处也一一指出。黄震虽然身处疑经惑古思潮兴起的宋代,既不固守经注,又不盲目疑经,而是务求其是,择善而从,多作持平之论。黄震的理学思想,主要体现在:在天理观方面,黄震主要继承了程、朱的观点。他在一些具体而微的问题或观点上对前儒的理论或有所修正,或有所推进。在认识论方面,黄震主要继承了程朱理学的格物致知观,黄震认为心是认知的主体,具有主观知觉和认识、反映事物的功能。还认为心具有主观能动性,心具有仁义道德的内涵。黄震反对"圣人生而知之"的观点。在修养境界论方面,黄震主张重义轻利,同时也强调以义为利的观念。黄震主张祛除人欲,以明天理,并提出了主敬以及反对静坐养心的修养工夫。关于曾点气象,黄震坚持严肃的道德修养,反对狂者气象和对"疏狂"的渲染,强调儒家的经世致用精神。在道统观方面,黄震建构了完整的宋儒程朱一系的道统谱系,大力批评陆九渊、叶适等人的道统观,为程朱一系争夺道统的正统继承权。在对宋儒的评价方面,黄震视周敦颐、二程、朱熹、黄^y为理学正宗,视二程门人杨时、谢良佐为程门染于佛老者,视张九成、陆九渊、杨简为流入心学者,视叶适为事功学派。黄震理学思想的特点体现在其推崇孔子,呈现出强烈的回归先秦孔孟之道的倾向。他主张平实、重躬行,强调要以孔子之是非为是非。黄震力辟老庄、道教、佛教和禅学,以维护儒家正统思想。黄震重视求实致用,反对谈虚论空,推动了理学的通俗化和普及化。黄震的经学思想,主要体现在:在易学方面,黄震的对于象数易与义理易这两大流派,推崇义理易,对邵雍的易学表示怀疑。他推崇程颐、朱熹的易说,但对二人易说中的一些观点也加以补正。在《尚书》学方面,黄震既称赞蔡沈《书集传》之优点,同时也对其不足之处进行了补正。在《诗经》学方面,黄震对历史上形成的对《诗序》的尊、废问题,主张是其是,非其非,既指出《诗序》中的穿凿附会之处,又反对尽废《诗序》,对此问题持持平之论。在《礼》学方面,黄震对《礼记》有褒有贬。其之所以对《礼记》褒扬,在于《礼记》中的许多内容是程朱理学思想的资料来源,同时黄震也以理学的观点来解释《礼记》的经文。其之所以对《礼记》贬斥,在于《礼记》中的许多内容参杂了汉儒的观点。在《春秋》学方面,黄震着重阐发了《春秋》中的孔子大义,尤其是尊王攘夷方面。但黄震反对后世学者以褒贬凡例而说《春秋》,反对对《春秋》的"微言大义"穿凿附会。黄震还论及了《春秋》的历法问题,反对周正,主张夏正。黄震还比较了《春秋》三传的异同,对三传的各自特色进行了阐发。在《孝经》学方面,黄震调和《孝经》的今、古文之争,作持平之论。在《论语》学方面,黄震注重对言简意赅的《论语》进行义理的阐发。其论《论语》,主要论宋人之《论语》注释,同时也提出了自己对《论语》的独到见解。在《孟子》学方面,黄震推崇孟子,对于《孟子》其书,则注重阐发、补正朱熹《孟子》注的观点,并对《孟子》中"权"的思想提出自己的看法。理学是经学演变发展的产物,是经学的哲理化;而经学是理学家阐述义理的载体,理学家通过经学来表达自己的观点。黄震以儒家经典为载体来发挥其理学思想,黄震的理学与经学呈现出一种水乳交融、密不可分的关系。黄震通过经学来阐发理学的义理,而理学也促进了其对经学进行更深入的阐释。
[Abstract]:As the late Southern Song Dynasty Confucian scholars, Huang Zhen is the Ch'eng-Chu's successor, and its amendment. Although very respected Huang Cheng, Zhu Xi, but the inappropriate. Although Huang also pointed out that one in the suspect via any ancient thought the rise of the Song Dynasty, not only to the note, and not blind to the suspect, but is good advice for a fair argument. Huang Zhen's Neo Confucianism, mainly reflected in: in view of justice, Huang Zhen mainly inherited history, Zhu's point of view. He in some small but complete questions or comments on the Confucian theory or revised, or advance. In the aspect of Epistemology, Huang Zhen mainly inherited the neo-Confucianism Gewuzhizhi view, Huang Zhen believes that the heart is the cognitive subject, subjective perception and understanding of things, reflect the function. Also considered that the heart has the initiative, the heart has humanity, justice and morality connotation. "Saint born against Huang Zhen Know "point of view. In the realm of self-cultivation theory, Huang advocated justice, also stressed in righteousness concept. Huang claims to get rid of human desire, tomorrow, and put forward the main respect and self-cultivation against meditation. About Yangxin had weather, Huang Zhen adhere to serious moral cultivation mad, against the weather and of" mad "rendering, emphasizing the Confucian spirit of statecraft. In view, Huang constructs a complete system of Confucian pedigree of song Confucian Cheng Zhu, strongly criticized Lu Jiuyuan, Ye Shi's orthodoxy, the right of inheritance is a department of Cheng Zhu for the orthodox Confucian orthodoxy. In the evaluation of the Song Dynasty Confucianism, Huang Zhenshi Zhou Dunyi, Zhu Xi, Cheng, Huang ^y for science as authentic, two-way door Yang, Xie Liangzuo Cheng dye in the Buddha as the old man, Lu Jiuyuan Yang Jianwei into the heart, deep, scholars, as Ye Shi utilitarian school. For the characteristics of Huang Confucianism reflected in its 鎺ㄥ磭瀛斿瓙,鍛堢幇鍑哄己鐑堢殑鍥炲綊鍏堢Е瀛斿瓱涔嬮亾鐨勫，

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