段正元道德思想研究

发布时间：2018-03-16 04:13

本文选题：段正元　切入点：道德　出处：《兰州大学》2016年硕士论文　论文类型：学位论文

【摘要】：近代中国的哲学思想史,是被西方文化观念全面冲击的历史。在西学对中国传统文化形成剧烈影响的时期,段正元作为民间儒者坚守着中国传统的儒学道统,并构建了以中道为核心的道德思想体系。在他的道德体系中,道是最高本体、终极依据,万物皆由道生,因道而行。德是次于道的本体理念,其最终目的是载天道、修良知、完人格,使世间万物皆循正道而行,择善法而生,以至大同社会。其中,贯通天人枢纽的便是“中道”。道德有先天与后天之分,先天等同于天道,后天等同于人道。中道在贯通天人的枢纽时是落在后天之人道上的。要达到中道需要“先天后天一贯”、“天人合一”,这样才能做到充实后天之道,而后才能贯通于先天之道、得天下之至理,而后大道生。即“以先天合后天,再从后天返先天”,是谓“一贯之道”也。总而言之,段正元的道德思想“上”直溯先秦儒道道德思想本义,“下”结合近代思想文化现状。他对中国传统文化与西学关系的处理方法对当今多元文化下的社会中,如何在发展中国传统文化,确立中国哲学理论系统有一定的参考价值。本文将从段正元道德思想之渊源、内容和及其与人伦、政治的关系三大部分具体论述其道德体系。段正元道德思想之渊源主要介绍其对《大学》、《中庸》及《道德经》的解读,从中理解其所论天道、性道和人道的基本内涵和先秦时期哲学家相比有何相似又有何不同。段正元道德之内容则分别说明其“道德”思想的核心先天后天、一以贯之以及中道的概念,而后介绍其道德修炼的方法“黄中通理”。最后通过介绍其道德思想与人伦、政治的关系,来说明段正元思想体系下构建的政治理想只是一种美好的愿景,却并不是解决当时历史问题的良方。段正元对中国传统文化和西学的评价,都显示出其道统理论的局限与不足,因此,把其放在现代背景下,以一个固守中国传统的知识分子来考察,对儒学的创新和发展是有一定意义的。
[Abstract]:The history of philosophy and thought in modern China is a history that is completely impacted by western cultural concepts. During the period when Western studies had a violent influence on Chinese traditional culture, Duan Zhengyuan, as a folk Confucian, adhered to the traditional Confucian system of China. In his moral system, Tao is the supreme Noumenon, the ultimate basis, everything is born by the Tao, and acts according to the Tao. Morality is the ontological idea of the second to the Tao, and its ultimate purpose is to carry the heavenly Tao and practice the conscience. Complete personality, so that all things in the world follow the right path, choose the good method and live, and even the society of Datong. Among them, through the hub of heaven and man is the "middle way." morality has innate and acquired differences, innate is the same as the way of heaven, The day after tomorrow is equal to humanity. The middle road falls on the humanity of the day after the day when it passes through the hub of heaven and man. To achieve the middle road, it requires "innate and acquired consistency" and "unity of nature and man". Only in this way can the path of the day after tomorrow be enriched, and only then can the road of nature be passed through. It is the "consistent way" that is, "to match the nature with the day after the birth, and then to return to the nature of the day after birth". All in all, Duan Zhengyuan's moral thought "on" goes directly back to the original meaning of Confucianism and Taoism in the pre-Qin period, and "Xia" combines with the present situation of modern ideological culture. How to develop Chinese traditional culture and establish the theoretical system of Chinese philosophy has certain reference value. The origin of Duan Zhengyuan's moral thought mainly introduces his interpretation of "University", "the mean" and "the Book of morality", from which he understands the heavenly Tao. What are the similarities and differences between the basic connotation of sexual Tao and humanity and those of philosophers in the pre-Qin period? the content of Duan Zhengyuan's morality respectively explains the core of his "moral" thought, the innate nature and the acquired, consistent, and the concept of the middle way. Then he introduced his method of moral cultivation, "Huang Zhongtong Li." finally, by introducing the relationship between his moral thought and human relations and politics, he explained that the political ideal constructed under Duan Zhengyuan's ideological system was only a beautiful vision. Duan Zhengyuan's evaluation of Chinese traditional culture and western studies shows the limitations and shortcomings of his Taoist theory, so put it in the modern context. It is of certain significance to the innovation and development of Confucianism to investigate with an intellectual who adheres to Chinese tradition.
【学位授予单位】：兰州大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：B259.9

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