先秦儒家“命”观念研究

发布时间：2018-06-07 01:27

本文选题：命 + 天命　；参考：《山东大学》2014年硕士论文

【摘要】：“命”是先秦儒家哲学中一个非常重要的范畴,历来不乏对其论述者。但是要回答“命”究竟是什么,又似乎历来都没有过一个一致的答案。对这一问题的研究越多,争议反而似乎越大。从某种程度上可以说,对“命”的理解方式也代表了看待中国古代哲学的一种基本的视角。 “命”观念之所以具有如此重要的地位,与其自身内涵的复杂性是分不开的。从语言学的角度来看,“命”之一字最早是作为一个动词形态出现的,其意义似乎指明的是一种方式和手段。但在中国哲学的语境中,“命”在很多场合下其实是具有着一种实体的意义的。这种亦体亦用的结构大大地拓展了“命”观念的内涵,也使“命”观念成为联系形上形下的一个枢纽。中国儒家的天人学很大程度上是通过“命”的联契作用表现出来的。这篇论文就是通过对“命”观念的探讨表达作者对于中国古代哲学的一些思考的。具体来说,论文是通过回答“命是什么”这一问题贯通起来的。文章分为两个部分,第一部分通过梳理先秦文献中关于“命”的史料记载,概述出先秦“命”观念的三种基本的形态,即作为至上旨意的“天命”、作为前定必然性的“命运”和作为人之内在根据的“性命”,它们代表了先秦儒家典籍中最常用的三种“命”的使用方法,由此解决“命如何是”的问题。第二部分是从内在逻辑方面回答“命何以如此是”的问题,这部分做了一些自己的阐发,对“命”观念的各种意义和形态之间相互贯通的方式做了一个可能的探讨。首先,通过对动态之“命”的讨论,明确了“命”作为本体的一些含义和特性,其实质就体现为一种自然生化的道理。进一步在本体意义下区分出“命”的两种状态：“人化状态”和“本然状态”。之所以出现这样的对立,其根源就在于“心”对万事万物的自觉或说呈现的程度的不同,因此不同也就产生了“性命”和“命运”的矛盾分歧。最后,如何超越两种状态的对立达到“命”的本然状态是本文最后所解决的问题。对此,文章以“生命”为例阐述了“命”所具有的体用合一的特性,指出“命”在最高层次上表现为一种体用合一的事实。至此,第二章总体上解决了“命何以如此是”的问题。通过这两部分的论述,对“命是什么”做了一个由浅入深的阐释。对这个问题,可以分三个层次来理解。第一个层次,“命”作为具体的语义,主要有三个方面的涵义：作为至上旨意、作为前定必然性、作为人之内在根据；第二个层次,“命”作为本体,其实质体现为一种自然生化的道理；第三个层次,可以说“命”是一种体用合一的事实。需要说明的是,论文中很多的论述主要是通过对一些哲学范畴的意义的发挥来完成的,如“天命”、“心”、“命运”、“性命”、“生命”等,这些范畴在中国哲学史上都具有重要的意义,但是对其解释,历来众说纷纭。本文试图在“命”的观念下对这些范畴重新做一诠释。这种诠释未必符合思想史的标准界定,但亦可大致地反映出作者理解“命”观念的一些不太成熟的尝试和思考。
[Abstract]:"Life" is a very important category in the Confucian philosophy of the pre Qin period, and there has always been no lack of its elaboration. But to answer what it is, it seems that there has never been a consistent answer. The more the study on this question, the more the controversy seems to be greater. In a way, the way to understand the "life" is also represented. A basic perspective on ancient Chinese philosophy.
The concept of "life" is so important that it can not be separated from the complexity of its own connotation. From the linguistic point of view, the word "life" appears first as a verb form, and its meaning seems to indicate a way and means. But in the context of Chinese philosophy, "life" is on many occasions. In fact, it has the meaning of a kind of entity. This kind of structure has greatly expanded the connotation of the concept of "life", and also makes the concept of "life" a hub under the form of connecting shape. The Confucian heaven and human science of China is largely manifested by the combination of "life".
This paper is to express the author's thinking about Chinese ancient philosophy through the discussion of the concept of "life". In particular, the thesis is through answering the question of "what is the life". The article is divided into two parts. The first part, through combing the historical records of "life" in the literature of the pre Qin period, outlines the pre Qin period. The three basic forms of the concept of "life", that is, "destiny" as the supreme purport, as the "destiny" of the predefined necessity and the "life" as the inner basis of the human, they represent the most commonly used three kinds of "life" methods in the Confucian classics of the pre-Qin period, thus solving the problem of "how is life".
The second part is to answer the question of how "life is so" from the inner logic. This part makes some own elucidation, and makes a possible discussion on the meaning and form of the "life" concept. First, through the discussion of the dynamic "life", the meaning of "life" is defined as some of the meaning of the noumenon. And its nature is embodied in the nature of a natural biochemistry. It is further divided into two states of "life" in the noumenal sense: "human state" and "natural state". The reason why this contradiction occurs is the difference between the consciousness of all things and the degree of presentation of all things, so the difference is also produced. The contradiction between "life" and "fate" is disagreed. Finally, how to transcend the opposition of the two states to the original state of "life" is the last problem to be solved in this article. In fact, the second chapter solves the problem of "why life is so".
Through the discussion of these two parts, we have made a deep interpretation of what "life is". It can be understood in three levels. The first level, "life" as a concrete meaning, has three main meanings: as the first will, as the predefinite, as the inner basis of the human; the second levels, " As a noumenon, the essence of life is embodied in a natural and biochemical principle. At the third level, we can say that "fate" is a fact of unity of body and use.
It is necessary to explain that many of the treatise is mainly done through the use of some philosophical categories, such as "destiny", "heart", "fate", "life", "life" and so on. These categories are of great significance in the history of Chinese philosophy. This interpretation does not necessarily conform to the standard definition of the history of thought, but it can also roughly reflect some of the less mature attempts and reflections of the author's understanding of the concept of "life".
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：B222

【共引文献】