李翱复性思想的道家和道教思想渊源

发布时间：2018-07-25 15:22

【摘要】：关于“复性”思想,李翱并不是孤明先发,从先秦、两汉、魏晋南北朝到隋唐,历代儒释道代表性思想家都有丰富深刻的思考。李翱诠解古代诸书的方法是以心测心,作为《复性书》主要内容的性情理论,和道家思想的某些因子以及唐代道教的灭情反性论最为相似,道教守静观念应当是《复性书》产生的一个重要背景。《复性书》主张心性寂静,与唐代道教守静的思想基本接近。道家将人们对道的体验称为“体道”或“为道”,在道家的理论体系中,“道”代表宇宙最高实体,“性”指人的原初精神禀赋。道家认为,道在显现过程中,经历了生发、运行与衰微的永恒循环往复的生成运动。在道运动过程中,主体与道体自然、完美、通达、高度契合的精神禀赋,称之为“性”,道家以返性、复性来概括人的体道活动。道教以“道性”为心性理论体系核心内容,将心性理论体系作为人修道的主要依据是道教进行教法传播惯用的方法。心性修炼与道性修炼一样,道与心的共融、共通是人追求的终极修道目标。道教的理论重心一直都没有偏离人、道合一,人、心合一,这种自然与人类的高度结合研究思想不仅升华了心性思想理论的价值,还突显了以性命双修为特色的内丹心性学的过渡意义和内涵。 8世纪末9世纪初,道教在整合唐朝社会中具有有显赫的地位,挖掘、整合包含道家和道教思想在内的各类优秀思想资源,重建属于自己时代的话语体系,是思想者无法回避的必然路径。李翱复性思想汲取了大量的道家及其相关学者的思想,对他们进行了继承,同时也进行了创新。李翱指出,复性是依靠人的本性,“人之所以为圣人者,性也”,每个人的本性都是纯正的,这种纯正的本性是天赋予的,天然地具有合法性和合理性,即所谓“性无不善”。人之所以会背离本性,是因为人性受到社会外界的影响,有了喜怒哀惧爱恶欲的感情,所以才被遮蔽,所以重要的在于“复性”。李翱认为,通过斋戒静心,感悟本无有思的纯粹境界,经由弗思弗虑,达到动静皆离的至诚状态,由此避开情欲纠缠,回复人本心性。正是在这种建立于自然本性的基石上,“道”具有了真理的普遍意义,从而关照人的心灵状态和社会的道德秩序。
[Abstract]:As for the thought of "renaturation", Li ao was not a pioneer of Ming Dynasty. From the pre-Qin, Han, Wei, Jin, Southern and Northern dynasties to the Sui and Tang dynasties, the representative thinkers of Confucianism, Buddhism and Taoism in successive dynasties all had rich and profound thoughts. Li ao's method of interpreting ancient books is to test the mind with his heart as the main content of the book, which is the most similar to some factors of Taoist thought and the antithesis of Taoism in the Tang Dynasty. The concept of Taoism's keeping quiet should be an important background for the production of the book, which advocates the silence of mind, which is close to the thought of Taoism's keeping quiet in Tang Dynasty. Taoism calls people's experience of Tao "body Tao" or "Tao". In Taoist theory system, "Tao" represents the highest entity in the universe, and "sex" refers to man's original spiritual endowment. Taoists believe that the Tao in the process of manifestation, experienced the growth, operation and decline of the eternal cycle of generation. In the process of Tao movement, the natural, perfect, accessible and highly compatible spiritual endowment of the subject and the Taoist body is called "nature", and Taoism generalizes the human body and Taoism activity by the way of return and renaturation. Taoism regards "Taoism" as the core content of the theoretical system of "Taoism", and takes the theory system of mind nature as the main basis of people's practice of Taoism. Mind practice is the same as Taoism practice. The integration of Tao and mind is the ultimate goal of human being. The theoretical focus of Taoism has never deviated from the theory of human beings, the unity of the Tao, the unity of man and the mind. This highly integrated study of nature and human beings not only sublimates the value of the theory of mind. At the end of the 8th century and the beginning of the 9th century, Taoism had a prominent position in the integration of the Tang Dynasty society. It is an inevitable path for thinkers to integrate all kinds of excellent ideological resources including Taoism and Taoism, and to reconstruct the discourse system of their own times. Li ao's renaturation thought absorbed a large number of Taoists and their related scholars, inherited them, and also carried on innovation. Li ao pointed out that renaturation depends on human nature. "the reason why man is a saint, the sex is also," every human nature is pure, this kind of pure nature is endowed by heaven, naturally has legitimacy and rationality, that is, "there is no bad sex." The reason why people deviate from nature is because human nature is influenced by society and has feelings of happiness, anger, fear of love and evil, so it is important to be "renatured". Li ao believes that through fasting meditation, realize the pure realm without thinking, through Fosford, to reach the state of sincerity, thus avoiding the entanglement of desire, restoring the original nature of the person. It is on this foundation of natural nature that Tao has the universal meaning of truth, which takes care of man's state of mind and the moral order of society.
【学位授予单位】：兰州大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：B241.6;B223

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