身心观视域下的孟子工夫论研究

发布时间：2018-05-18 08:19

本文选题：孟子 + 身心观　；参考：《上海师范大学》2016年硕士论文

【摘要】：工夫论,或称修养工夫论,它与本体论一样都是中国哲学尤其是儒家哲学中重要的一环。广义来说,工夫论主要关乎的是为实现特定目标所进行的实践行为过程的理论,在这一过程中,思与行或者说心与身的修养都是工夫论所涉及的内容,而工夫修养的目的即在于人对于天道的追寻以及人自身的整全的实现。在儒门内,与工夫论相关文献最早可见于《尚书》,之后《论语》中孔子及其弟子的诸多关于修养方法的讨论可视为工夫论明确的开端,而到了孟子处工夫论被赋予较为完整的形态,孟子心性之学以性善为根据,注重内省的先验道德与外在德行仁政的实施并行,为后世儒家工夫论奠定了内外兼修,内圣外王的理想人格模式。孟子思想的特色之一就在于其不把身与心视作相互对立的两橛,而是认为二者可以经过工夫修养相互贯通,达到身心一如的境界。具体而言,孟子的工夫论在个体性层面以“气”的中介性作用为基础,这是贯通身心的工夫得以能实现的本体性前提预设。气在人体中一方面连接着内在心性,另一方面连接着外在形体,于是在本体论上有着“心—气—形”一体的理论结构。与此相对应的,在每一环节的修养中,孟子以“尽心”、“养气”、“践形”为其工夫论的主要方法。本文的主要写作目的:一是讨论在个体修养活动中讨论孟子工夫论中是如何把生理性的形躯身体转化为由心的道德意识所统摄的“德性身体”的,即身心如何由分离转化合一;二是讨论在个体的与他人社会间,德性化的身体并不是工夫论的终点,人应由个体的修养推诸于政治活动的实践中,以期达到社会的正义与王道仁政的实现,即由“内圣”到“外王”是如何实现的。
[Abstract]:Gongfu theory, or theory of self-cultivation, is as important as ontology in Chinese philosophy, especially in Confucian philosophy. In a broad sense, the theory of time is mainly concerned with the theory of the process of practical behavior in order to achieve a specific goal. In this process, thought and action, or the cultivation of mind and body, are all the contents of the theory of time. The purpose of time cultivation lies in the pursuit of the Tao of Heaven and the realization of the perfection of man himself. In Confucianism, the literature related to the theory of Gongfu was first found in the Book of Shang Shu. After the Analects of Confucius and his disciples, many discussions on self-cultivation methods can be seen as the clear beginning of the theory of Gongfu. When Mencius was given a more complete form, Mencius' study of mind and nature was based on nature and goodness, and paid attention to the parallel implementation of the transcendental morality of introspection and the implementation of external virtue and benevolence, which laid a foundation for the internal and external revision of the Confucian theory of work in later generations. The ideal personality model of the inner and outer kings. One of the characteristics of Mencius' thought is that it does not regard body and mind as two opposite chunks, but think that they can pass through each other through time cultivation and reach the same state of body and mind. Specifically, Mencius' theory of Gongfu is based on the intermediary function of Qi on the individual level, which is the presupposition of Noumenon premise which can be realized through mental and physical work. Qi is connected with the inner mind on the one hand and the external body on the other, so it has the theoretical structure of "heart-qi-shape" in ontology. Corresponding to this, Mencius takes "heart", "nourish qi" and "practice form" as the main methods of his theory of work. The main purposes of this paper are as follows: one is to discuss how the physiologic body and body are transformed into the "moral body" controlled by the moral consciousness of the mind in the activities of individual cultivation, that is, how the body and mind are transformed from separation into unity; Secondly, it is discussed that between individual and other society, the body of virtue is not the end of the theory of time, and that one should be pushed by individual cultivation into the practice of political activities in order to achieve social justice and the realization of royal benevolence. That is, from the "inside" to the "outside king" is how to achieve.
【学位授予单位】：上海师范大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：B222.5

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