《庄子》生命观研究

发布时间：2018-01-21 06:36

  本文关键词： 《庄子》 生命观 生命的来源 生命的意义 生命的去向　出处：《湖南大学》2016年博士论文　论文类型：学位论文

【摘要】：以往对《庄子》生命观的研究,侧重对围绕生命问题展开的一系列观念作横向结构上的分析。鉴于此,本文尝试将《庄子》的生命观念融入其对生命的起源、生命的意义、生命的去向这一自然过程的总体看法中,意在从实际的生命过程出发,揭示人在与社会、自然环境的一贯相通和交互作用的境况下,如何活出生命的意义,将围绕生命问题所展开的一系列观念贯穿其中;另外,本文尝试完善一直少为研究者所涉及的《庄子》对生命去向这部分内容的阐述,揭示精神修养所能到达的沟通生死的生命深度。以期对《庄子》生命观的进一步研究有所裨益。《庄子》探讨生命起源的理论在核心概念和生成模式上紧承老子而来。老子认为,万事万物都是由“道”支配某种原初物质而生成。《庄子》将老子的“物”落实为“气”,认为万物是在“道”支配下,由阴阳二“气”交通和合而生成。我们将其概括为“道、气和合论”。“道”赋予包括人在内的天地万物以清静天性,“气”赋予其形体。人是万物的一类,人的产生、发展过程与万物一样。《庄子》强调,人的精神来源于“道”,身体来源于“气”。从根本上讲,人与自然万物同源于“道”、“气”;在生命的生存与发展上,自然则是人生存条件的赐予者和限制者。一方面,自然万物给予人生存、发展、创造所需的物质,人也从大自然中获得精神上的启发进行创造性的活动。另一方面,自然条件限制着人的生存能力如身体机能、认知等,自然环境常使人面临巨大的挑战乃至生死的考验,在改造自然的过程中,还促生了人的机心。社会与个人的关系也是如此。《庄子》认为社会发展的一个基本矛盾是世俗知识与道德的相互悖逆,揭示了知识发展的同时,道德退化的一面。并由此提出“重德轻知”、“以德御知”、“弃知取德”的社会发展观。其中,弃知识而取道德是指在知识与道德矛盾不可调和时发生的情况。这个基本矛盾在社会现实层面具体表现为四个方面:礼法制度、道德规范、过度发展的技术和艺术对人的约束。仁义、礼法等社会规范制度建立稳定的社会秩序、协调人际关系的同时,也意味着为人们的行为设立了一个外在的驱动力,对人们的行为起着约束甚至强制作用。技术和艺术给人的生活带来便利和精神享受的同时,钻研机巧之事,进一步激发了人的机心,又由于偏重某种专门才干和感官知觉,打破诸感官的天然均衡状态,扰乱人的清静本性。多方面束缚的综合作用使心智、感官的重要性凌驾于清静本性之上,反映在外,即形成形体及伦理关系等方面的生存困境。本性迷失与束缚加重的往复递进,使社会的发展进入“世与道交相丧”的恶性循环。恶性循环作用于社会中人,构成进一步的限制。生命的意义就在于从精神上超越自然和社会所带来的限制,化解生存困境,跳出恶性循环。《庄子》主张从回复清静天性和重建理想社会、爱护和尊重自然着手。人原初的清静本性之所以异化,其内在原因在于嗜欲、情感、成见三者相互作用,使人“去性而从于心”,形成习性化的机械行为模式。《庄子》提出从寡欲、去情、去知三个方面来瓦解这个模式的生成,破除习性,消解机心,使欲、情、知三者实现“去心而从于性”的转变,达到保全形体、修养精神、回复清静本性的目的。《庄子》认为,生命的意义除了个人超越限制,复归本性之外,还要引导整个人类构建美好社会。因此主张圣人以顺物自然为相应的总原理,遵循大道的秩序也即自然的秩序来处理人与人、人与万物之间的关系。对人与人之间关系的处理即社会治理分为三阶段,分别采用不同的方法:第一阶段,针对现实社会,施行“以刑为体,以礼为翼,以德为循,以知为时”的治理原则;第二阶段,在现实基础之上“以刑去刑”,逐渐使天下归于大化;第三阶段,在理想社会状态,遵循“上如标枝,民如野鹿”的应世原理。经过三阶段的循序渐进,社会由失序回复到有序的状态。与此同时,《庄子》还认为,平等地对待万物、顺应和尊重万物的本性和天然存在状态,是对人类自身的尊重,爱护万物,是爱护人类生命的源泉。主张“藏天下于天下”,实现人对自然的回归。《庄子》所构建的理想社会最终呈现出身与心、人与人、人与自然的和谐状态,及个人、社会、自然交互涵养的自然生存方式,既包容了社会又超越了社会,既护养了自然也让自然走进了生活。《庄子》不仅阐述了生命的起源和生命的意义,还指明了生命的去向。具体来说,生命的去向包括形体的去向与灵魂的去向两方面。形体生命发展的总体趋势是从生到死,形体在死后转化为基本物质,重新参与下一轮的生灭循环。至于具体转化成什么事物,则是不可知的。《庄子》承认灵魂存在,并且贯穿梦醒、生死的过程。灵魂以什么样的形态存在,能存在多久,《庄子》没有具体论说,但指出灵魂可能通过以形体为支点的精神修养得到淬炼,将个人境界扩展至天地境界,达到灵魂常存,也即精神不死的状态。在个人与天地精神的融通之中,个体生命超越种种局限重新联结上生命的源头。
[Abstract]:The study of Chuang-tzu's life outlook < >, focusing on analysis of the transverse structure of a series of ideas on life issues. In view of this, this article will try to "Chuang-tzu's life into the concept of" the origin of life, the meaning of life, the overall view of a natural process of life going in to starting from the actual life, revealing in social and natural environment has always been interlinked and interaction situations, how to live a meaningful life, a series of ideas about life issues through them; in addition, this paper attempts to improve has been less for researchers involved in < Chuang-tzu > on the whereabouts of life this part of the paper, revealing the spiritual depth of life can reach the communication of life and death. Which is helpful to further research. Chuang-tzu > < Chuang-tzu > View of life on the origin of life theory in the core concept and the mode of generating To tighten the bearing type Lao Tzu. Lao Tzu believes that everything is dominated by "way" in some of the original material generated. < Chuang-tzu > will Lao Tzu "goods" in the implementation of the "gas", that everything is in the "Tao" under the domination by the Yin and Yang of the two "gas" and generate traffic and we will. Summarized as "road, gas and theory." "heaven and earth" gives people included in the quiet nature, "Qi" given form. One is a class of things, people, and things like the development process. Chuang-tzu stressed that the human spirit >, from the "Dao", the source of the body in the "gas". Fundamentally, man and nature come from "Tao", "gas"; in the survival and development of life, nature is human survival conditions and limitations of the giver. On the one hand, the nature of human existence and development, giving, creating the required material, people the spirit starting from nature For the creative activities. On the other hand, the natural conditions of human existence ability such as body function, cognition, natural environment often makes people face a huge challenge and test of life and death, in the process of transforming the nature, but also promote the birth of human movement. So is the relationship of society and the Chuang-tzu. "That a basic social contradictions are secular knowledge and moral disobedience, reveals the development of knowledge at the same time, a moral degradation. And put forward the" virtue light knowledge "," to the German imperial knowledge "," discarding knowledge from virtue "of the concept of social development. Among them, knowledge and abandoned moral refers to the contradiction between knowledge and morality can not reconcile the situation. The basic contradictions in social reality the following four aspects: the system of etiquette, ethics, art and technology constraints on people. The excessive development of righteousness, etiquette and social norms system To establish a stable social order, harmonious interpersonal relationship at the same time, also means that the establishment of an external driving force for the people's behavior, restrain or even force effect on people's behavior. The convenience and enjoyment for life and art and technology to human ingenuity, delving into the matter, and further stimulate the people the movement, as a sort of special emphasis on talent and sensory perception, break the natural balance of the senses, disrupt people's quiet nature. The comprehensive effect of various constraints to the mind, the importance of sensory over the quiet nature., reflected in the external form, form and ethical dilemma relations and other aspects of the reciprocating progressive nature. Lost and bound to increase, make the development of the society into the "vicious spiral world funeral and road traffic. In the social vicious spiral people constitute further restrictions. The meaning of life is from Spirit of transcending nature and society caused by the restrictions, to resolve the dilemma, jump out. Chuang-tzu claims from the vicious spiral > reply quiet nature and reconstruction of ideal society, love and respect to people. The original natural quiet nature is alienated, the reason lies in its inherent desires, feelings, the interaction of the three stereotypes, to make people "and from the heart", the formation of habits. Mechanical behavior of Chuang-tzu > forward from the passions, desires, generation, to know the three aspects of the mode of collapse break habits, digestion movement, make the desire, love, know the three "heart to change from", to the preservation of the body accomplishment, spirit, quiet nature. Chuang-tzu replies to think the meaning of life ", in addition to individual beyond the limits, return to nature, but also to guide the whole human build a better society. Therefore to advocate the sage according with nature as general principle corresponding to the following The order is the order of nature to deal with people, the relationship between man and nature. The relationship between people in social governance is divided into three stages, using different methods respectively: the first stage, according to the reality of society, the implementation of "punishment for the body, to Germany for the ceremony for the wing. To know is to follow, governance principles"; the second stage, in reality on the basis of "aspiration", so that it gradually attributed to the great; the third stage, in the ideal society, follow the "people such as standard branches, such as deer" principle should be the world. After three stages of progressive social disorder, reply by in order to state. At the same time, Chuang-tzu also believes that the < >, the equal treatment of all things, to conform to and respect the nature of everything in the world and the natural state of existence, is the self respect, cherish everything, love is the source of human life. Advocates "hide in the world", the people of nature The ideal society. Chuang-tzu constructed the regression > final presentation was born with heart, man and man, harmony of man and nature and personal, social, natural interaction conservation of the natural way of existence, not only includes the society and society, as well as the infirmary naturally let nature into the life. Chuang-tzu not only. Expounds the origin of life and the meaning of life, but also pointed out the whereabouts of life. Specifically, two aspects of life including the whereabouts of fate and soul body's whereabouts. The overall trend of the development of life form from birth to death, the body into the basic substance after death, to participate in the next round of birth and death as for the specific cycle. Into what things are unknown. Chuang-tzu admitted that > there are souls, and through the wake up, life and death. The soul exists in what form, how long can the < Chuang-tzu >, no specific arguments, but the soul may be through The spiritual cultivation with body as a fulcrum is tempered, expanding the realm of personal realm to the realm of heaven and earth, reaching the state of eternal soul, that is, the state of spiritual immortality. In the accommodation of individual and the spirit of heaven and earth, individual life transcends all kinds of limitations and reconnects the source of life.

【学位授予单位】：湖南大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：B223.5
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本文编号：1450743