《东坡易传》性情论刍议

发布时间：2018-06-15 21:17

本文选题：《东坡易传》 + 性　；参考：《山东大学》2014年硕士论文

【摘要】：《东坡易传》性情论虽不著名,却有独道之处,它的存在,为中国性情论的发展注入了新鲜血液。本文从杂学的角度切入,以性情论的内在发展为线索,通过深入分析和具体阐述,展示《东坡易传》独特的性情论思想。本文第一章,主要介绍《东坡易传》之成书与作者问题。关于《东坡易传》的著作权问题一直以来都有不同的说法,一说是三苏合力而为,一说是苏轼自己的作品,一说是苏轼与苏洵二人的作品。本文通过分析,认为《东坡易传》主要是苏洵与苏轼二人的作品,苏辙对《东坡易传》的贡献主要是对《蒙卦》的注解。本文第二章,写的是《东坡易传》的性论。苏轼主要分为两部分叙述人性,先是反驳以往的人性论,认为以伦理道德的善恶来定义人性是不准确的,善恶只是人性的“继者”,并不是性本身,再是确立了性是“不可得而消者”这个观点,这个性包括人性和物性两部分,但是人性与物性是有区别的,他们的区别在于,人性含有“善”与“不善”这些伦理因子,而物性不具有。苏轼在他的人性论中融入了老子“道”的特点,荀子“天行”的特点,以及继承了董仲舒的“性禾善米”说。本文第三章,写的是《东坡易传》的情论。情指的是性在具体情况下表现出来的自然而然的情态,它的最大特点是诚。《东坡易传》中论及到的情共有四种,从诚这个角度,分为情伪和至情两种；从情的对象出发,分为人情和物情两种。苏轼最推崇的是至情,最注重的是人情。苏轼一方面肯定人情是一种自然而然的存在,不具有善恶之分,要求制定符合人情的礼,并认为礼的本质是以人情为出发点的；另一方面主张在现实生活中,不可直情而为,要以礼导情,使行为符合礼的规范。苏轼在人情论中继承了荀子和韩非子人情论的思想。本文第四章,写的是《东坡易传》由情见性以至于命的功夫论,即《东坡易传》中情、性、命三者之间的关系。本章分为两部分,一是由情见性,二是由性至命。情是性的下而溯者,命是性的上而至者,也就是说命是性向上达到的一种最好状态,人的理想状态就是至“命”,这种“命”从某种程度上,也可以说是一种“至一而无我”的境界。苏轼“由情见性”的功夫论融入了禅宗“明心见性”的思想。本文第五章,阐述的是《东坡易传》性情论之成就与不足。《东坡易传》性情论的成就主要在于它融百家思想于一炉,创造出自然性与伦理性合为一体的性情论。《东坡易传》情性论的不足之处在于它的“不合时宜”,即它不能解决当时及后代急需解决的一些现实问题。故而《东坡易传》的性情论在历朝历代虽有一些追慕者,终难逃沉寂的宿命。
[Abstract]:Although the theory of temperament is not famous, it has its own way. Its existence has injected fresh blood into the development of Chinese temperament theory. This paper, from the angle of miscellaneous studies, takes the inner development of temperament theory as the clue, through in-depth analysis and concrete elaboration, displays the unique thought of temperament theory in Dongpo Yi Zhuan. The first chapter mainly introduces the book and author of Dongpo Yi Zhuan. There have always been different opinions about the copyright of Dongpo Yi Zhuan. One is the work of Sansu, the other is the works of Su Shi and Su Xun, and the other is the works of Su Shi and Su Xun. Based on the analysis, it is concluded that Dongpo Yi Zhuan is mainly the work of Su Xun and Su Shi, and Su Zhe's contribution to Dongpo Yi Zhuan is mainly an annotation to the Mongol hexagram. The second chapter of this paper is about the sex theory of Dongpo Yi Zhuan. Su Shi mainly divides into two parts to describe human nature, first refutes the former theory of human nature, thinks that it is inaccurate to define human nature by virtue and evil of ethics, good and evil are just "successors" of human nature, not sex itself. Then it establishes the view that sex is "inaccessible". This personality includes two parts: human nature and materiality, but human nature and materiality are different. The difference between them is that human nature contains ethical factors such as "good" and "bad". But the physical property does not have. Su Shi incorporated the characteristics of Lao Zi's Tao in his theory of human nature, Xunzi's' heavenly walk', and inherited Dong Zhongshu's theory of 'sex and good rice'. The third chapter of this paper is about the theory of emotion in Dongpo Yi Zhuan. Emotion refers to the natural modality that sex shows under specific circumstances, and its greatest characteristic is sincerity. There are four kinds of feelings discussed in Dongpo Yi Zhuan. From the perspective of sincerity, they can be divided into two types: feeling false and feeling; starting from the object of feeling, It is divided into two kinds: human feelings and material feelings. Su Shi is the most respected is the best feelings, the most important is the human relationship. On the one hand, Su Shi affirmed that human feelings are a kind of natural existence, and did not have the distinction between good and evil, so he demanded the establishment of propriety in accordance with human feelings, and thought that the essence of propriety was based on human feelings; on the other hand, he advocated that in real life, one cannot act in a straight way. We should guide the situation with propriety and make the behavior conform to the standard of propriety. Su Shi inherited the thought of Xunzi and Han Feizi in the theory of human feelings. The fourth chapter is about the relationship between emotion, sex and life in Dongpo Yi Zhuan. This chapter is divided into two parts, one is from feeling to seeing, the other is from nature to life. Love is the bottom of the sex, and life is the highest, that is to say, the life is the best state of the sex, and the ideal state of the human being is the "life", which is to some extent, "fate". It can also be said to be a state of "one without self". Su Shi's kung fu theory of "from feeling to seeing" melts into Zen's thought of "knowing the mind and seeing". In the fifth chapter of this paper, the author expounds the achievements and shortcomings of the theory of temperament. The achievement of the theory of temperament mainly lies in its fusion of the ideas of a hundred schools of thought in one furnace. The deficiency of the theory of love lies in its "anachronism", that is, it can not solve some practical problems that need to be solved urgently at that time and future generations. Therefore, although there were some admirers in the past dynasties, the theory of temperament of Dongpo Yi did not escape the fate of silence.
【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】：B244

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