孔老“志”论及其异同比较

发布时间：2018-02-10 15:27

本文关键词： 孔老志论社会价值独立意识理想人格　出处：《安徽大学》2016年硕士论文　论文类型：学位论文

【摘要】：“志”是中国古代哲学的一个重要范畴。作为普通词语,它最早出现在《尚书》·《尧典》等早期文献中,大多具有意念、意愿的含义,后来或表示记录、铭记,或用作一种借用。在孔子与老子那里,“志”上升为哲学范畴,具有意志、心之所期等意义。本文主要讨论孔子与老子心之所期的志向之志。但孔子与老子对“立志”、“行志”表现出了截然相反的态度。孔子要求重视立志,认为“三军可夺帅也,匹夫不可夺其志”。在孔子看来,“立志”成为个体确立自我的先决条件,是个人存在的标识和依据,从而建立了个人的存在意义,体现了个人的社会价值。它是人类祛除各种世俗欲望的良药,是使生命呈现旺盛而永久生机的根本原因。一个没有志向的人,是不值得被称之为人的,因为他对自己的思想与行为完全没有自觉,也没有深刻的忧患。而老子提倡淡化志向,老子认为,每一个立志的主体都会受到“情”、“意”的干扰,都会被物欲所诱惑,但是又不具备抗拒物欲的能力,这就会导致自我的丧失与异化,甚至招致社会的动荡。人既不够聪慧,而是过分信仰知性的力量,将自己的认识捆束在“不是是,就是非”的凝固、僵化的限域之内；人又不够自觉,盲目依仗伦理道德的手段,将自己的言行局限在“不是对,就是错”的狭小空间内。人类通过“立志”制造了自己荒诞不实的自大,但又在一次次的灾难面前证明了自己的渺小无力,所以老子主张“弱其志”,倡导“无知”、“无欲”、“无我”。同时,孔子与老子的“志”又都不是一个独立的概念,它是主客观之间的一个连接,因为如果我们摆脱了外在的一切事物,就不会有“立志“这一心理活动,甚至不会有“志”的一切践行,反之,即便万事万物客观存在,生生不息,运行不殆,只要“自我”没有自觉到自己与外在事物之间的联系,就不会有“志”产生的空间。“志”与“仁、义”等概念相关联。一方面,“志”是“仁”存在的载体,离开了“志”,“仁”便无法变成一种有生命的道德存在。“志”是“义”举产生和实施的落脚点,如果脱离了“志”的指导性来要求人的行为符合“义”,那么“义”的实践便只能始终在道德实践的道路上徘徊而找不到归宿。另一方面,如果脱离“仁”与“义”的“志”,便不是真正的“志”,它不过是借着“志”的外衣披裹的“私欲”,而任何以“私欲”为目的的志向,只会给自身与他人造成困扰与危机。从孔子与老子志论异同的分析,让我们感受到了二者笔尖下的隐忧、心头上的关怀,以及他们宽广的胸襟和厚重的担当。这警醒世人避免对“志”简单地理解为“动机与效果的统一”,以此来达成“有志者事竟成”的事功主义。通常,人们把“立志”作为成功的前提,往往被迫从小“立志”,常被比较志向是否高远,无形的压力凌驾于人们睿智的大脑与灵活的四肢。而成功又成为“立志”合理与否的唯一标准,仿佛只有成功的人才拥有志向,唯有失败的人才能亲眼目睹关于志向的谎言。面对当下某种程度上的世风日下的局面,我们更应该重新去认知“志”范畴,把握孔子与老子志论的核心要义,合理确定个人存在的意义与价值,树立一种“物我合一、天人合一”的快乐的志向。
[Abstract]:"Ambition" is an important category of ancient philosophy. Chinese as ordinary words, it first appeared in the book < >, < > Yaodian early in the literature, mostly with ideas, wishes the meaning, or later said record, remember, or as a borrowing. In Confucius and Lao Tzu there, "Chi" rise to the philosophical category, has the will, the heart period. This paper mainly discusses the significance of Confucius and Lao Tzu heart period ambition ambition. But Confucius and Lao Tzu of "resolution", "Chi" showed the opposite attitude. Confucius should pay more attention to that "the army may be deprived of that man can not be out of his will. In Confucius's view," to "become the individual to establish preconditions of the self, is a personal identity and the basis, so as to establish the existence of individuals, reflects the individual's social value. It is human dispel various worldly desires for the students Life is strong and permanent vitality reason. A man without aspiration is not worthy of being called people, because he had no conscious thoughts and behaviors of their own, there is no deep suffering. Lao Tzu advocated desalination of ambition, Lao Tzu believes that the main body of each will be determined "love", "meaning" interference, will be tempted by money, but do not have the ability to resist material, which will lead to the loss of self and alienation, and even lead to social unrest. People are not smart, but excessive faith intellectual power, his understanding is not in the "bundle. That is, within the limit of" solidification of non rigid domain; people and not enough consciousness, morality means blindly rely on their words and deeds "is not confined to the narrow space, is wrong". Through human to create their own absurdity is not arrogant, but In front of one of the disaster proved himself powerless, so Lao Tzu advocates "weakening their ambitions", advocating "ignorance", "no desire", "without me". At the same time, Confucius and Lao Tzu "Zhi" is not an independent concept, it is a subjective and objective between even then, because if we get rid of the external things, there will be no "to" the psychological activity, not even have "ambition" all practice, on the other hand, even if all things exist, will not run, life and growth in nature, as long as the "self" is not conscious between himself and the external relations of things, will there would be no "ambition" produced space. "Zhi" and "Ren, associate justice" concept. On the one hand, the "will" is the carrier of "benevolence" the left "Chi", "benevolence" can not become a moral life. "Chi" is "righteousness" for production and Shi, if from the "guide to ethnography" requires the act in accordance with the "righteousness", "righteousness" practice has always been only hovering on the road of moral practice and can not find the destination. On the other hand, if out of "benevolence" and "righteousness" and "Chi", is not the real "Chi", but it is through the "Chi" coat draped in "desires", and any ambition to "desire" for the purpose, will only give oneself and others caused problems and crisis. The similarities and differences from the analysis of Confucius and Lao Tzu Chi, let us feel the two under the nib of worry, heart care, as well as their broad mindedness and heavy play. This alert the world to avoid "ambition" simply understood as "unity of motive and effect, in order to achieve" weizhizheshijingcheng "utilitarian. Usually, people have to be successful the former Provided, are often forced to childhood "to resolve", often compare whether the lofty aspirations, the invisible pressure above the people with his brain and flexible limbs. Success and become "to" reasonable and not only standard, as if only the successful people have ambition, talent can only defeat witnessed about ambition lies. To some extent, the decline in the face of the current situation, we should re go to the category of cognitive "Chi", grasp the core essence of Confucius and Lao Tzu Chi theory, reasonably determine the significance and value of individual existence, set up a "I one, heaven" happy ambition.

【学位授予单位】：安徽大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：B223.1;B222.2

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