徐文靖易学哲学思想研究

发布时间：2018-04-28 23:26

本文选题：徐文靖 + 易学　；参考：《山东大学》2015年硕士论文

【摘要】：徐文靖作为一名儒学学者,一方面以弘扬儒家学说为己任,另一方面,他涉猎广泛,学术作品涉及历史、地理、天文等方面,这也反映了当时乾嘉学派研究风气,利用对文献的训诂,来发掘更古典文献背后更深层次的学术价值。第一章介绍了徐文靖的易学哲学的基本观,从整体上来说,徐文靖认为《周易》是作为卜筮之书而存在的,但是徐文靖确认为它义理的价值远远大于卜筮,但是这并不意味着徐文靖对于象数的否定,他的易学思想就是利用汉学的训诂方法来复兴宋学,对于象数,他采取客观的态度,比如对于卦变说和取象说,文靖就采取否定的态度,他认为卦变和取象说恰恰反映了象数的局限性,象外生象,只能让《周易》变得更加繁琐。但是对于郑玄的爻辰说,徐文靖却又采取认可的态度,这大概是和他的学术研究背景是相关的。接下来在第二章中,在了解了徐文靖易学哲学基本观的基础之上,文章对徐文靖的宇宙本体论进行了概述。他把太极视为宇宙的根本存在,是物质的气,他认为太极是实实在在存在着的,而无极只是对太极的状态描写,一阴一阳之道是气之条理,进而批判了朱熹理先气后的观点。宇宙之道,万物生化之理就蕴含在一阴一阳之中,气中有理,理为气之条理,而非如朱子所言气外别有一理,理气是一体,不可分割的。儒家学者的宇宙本体论并不是纯粹的形而上学,往往是为了给现实中的伦理思想提供一个形而上的哲学支撑。第三章阐述了徐文靖的心性论。他的心性论是建立在气化论的基础之上,认为人性是从天禀赋而来,也就是来自于太极,太极不仅演化出了具体的宇宙之存在,同时人性也是从天禀赋而来,所以从本质上来说,每个人的先天之性都是纯善的。但是现实社会中,人性是存在善恶不同的,徐文靖解释说这是由于每个人的气禀不同而导致的。很显然,徐文靖的性命之说继承了张载的观点。第四章对徐文靖的政治伦理学说进行了介绍。徐文靖的社会伦理思想是以《周易》哲学系统中阳尊阴卑为基础的。同时,徐文靖的伦理说也是和《周易》的爻位直接联系在一起的,这是因为《周易》的爻位本身就是对社会现象的一种模拟,不同的爻位象征着事物发展的不同阶段和不同地位,在这些爻位中,中位应该是最理想的一种状态,这也是对儒家中庸思想的一种体现。同时,趋时也应该是君子所具备的素质,应该根据外界的环境和自身的实力,主动积极的做出调整,实现更理想的自我发展。最后对徐文靖的哲学思想做了总结,总体而言,他是利用汉学的方法来复兴经典文献背后的义理之说,广纳众家之言,但是尊程子较多。他处于乾嘉学派鼎盛时期,虽然并没有特别突出的贡献,但是于乾嘉之学的发展也起到了一定的承前启后的作用。
[Abstract]:As a scholar of Confucianism, Xu Wenjing, on the one hand, is responsible for carrying forward the Confucian theory, on the other hand, he dabbles in a wide range of academic works covering history, geography, astronomy, and so on. This also reflects the research atmosphere of the Qianjia School at that time. Using the exegesis of the literature to explore the deeper academic value behind the more classical literature. The first chapter introduces Xu Wenjing's basic view of Yi philosophy. On the whole, Xu Wenjing thinks that the Book of Divination exists as a book of divination, but Xu Wenjing confirms that the value of his righteousness is far greater than that of divination. However, this does not mean that Xu Wenjing's negation of the Xiang number, his Yi study thought is to use the exegesis method of Sinology to revive the Song school, and he takes an objective attitude towards the Xiang number, such as the theory of divinatory change and the theory of taking the image. Wen Jing took a negative attitude. He thought that the change of hexagram and the theory of taking images precisely reflected the limitation of the number of images. The appearance of exogenous images could only make the "Book of changes" more cumbersome. But for Zheng Xuanqian, Xu Wenjing has adopted an approbatory attitude, which is probably related to his academic background. In the second chapter, on the basis of understanding the basic philosophy of Xu Wenjing, the article summarizes Xu Wenjing's cosmological ontology. He regards Taiji as the fundamental existence of the universe and the physical qi. He thinks that Taiji is a real existence, and Wuji is only a description of the state of Taiji. The way of one Yin and one Yang is the organization of Qi, and then criticizes the viewpoint of Zhu Xi. In the way of the universe, the principle of biochemistry of all things is contained in one Yin and one Yang. The cosmological ontology of Confucian scholars is not purely metaphysics, but often provides a metaphysical philosophical support for the ethical thought in reality. The third chapter expounds Xu Wenjing's theory of mind. His theory of mind and nature is based on the theory of gasification. He believes that human nature comes from the gift of heaven, that is, from Taiji. Taiji not only evolved the existence of the concrete universe, but also human nature came from the gift of heaven. So in essence, everyone's innate nature is pure good. But in real society, human nature is different between good and evil. Xu Wenjing explains that this is caused by the difference of each person's temperament. It is clear that Xu Wenjing's theory of life inherits Zhang Zai's view. Chapter four introduces Xu Wenjing's theory of political ethics. Xu Wenjing's social ethics is based on the philosophy of Zhouyi. At the same time, Xu Wenjing's ethics theory is also directly related to the line bits of the Book of changes, because the line bits of the Book of changes are itself a simulation of social phenomena. Different lines symbolize the different stages and different positions of things. In these lines, the middle position should be the most ideal state, which is also a reflection of the Confucian mean thought. At the same time, the trend of time should also be the quality of the gentleman, should be based on the external environment and their own strength, actively make adjustments to achieve more ideal self-development. In the end, Xu Wenjing's philosophy thought was summarized. In general, he used Sinology method to revive the theory of justice and theory behind the classical literature. He was in the heyday of Qianjia School, although he did not make outstanding contributions, but the development of Qianjia School also played a role in connecting the past with the future.
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2015
【分类号】：B221

【参考文献】