熊十力对老庄思想的诠释
发布时间:2018-08-06 10:05
【摘要】:熊十力自谓“少时喜老庄”,中年游心于佛,晚年皈于孔学《大易》。熊十力哲学兴趣点是从老庄开始的,,其哲学终点是以儒家价值观为归宿的,而在其行程中发挥了三玄与佛学中的相关义理。尽管在他后期对老庄的批评明显增多,但其哲学运思过程中的基本体系仍然保留了下来。 熊十力对老庄本体论、宇宙论的诠释主要有四点:第一,他把“道”诠释为不离万有而独存,即物即道,即心即道的本体;第二,他在诠释“有无”时经历了嬗变的过程,前期以“心物”释“无有”,后期直接以“体用”释“有无”;第三,他把“一生二,二生三”转化成相反相成的法则,用来帮助解读“翕辟成变”和“刹那生灭”;第四,他在解释“主之以太一”时认为老庄之学在于“摄用归体”。熊十力对老庄的认识论的诠释主要有两方面:其一,他把老子“为学日益,为道日损”拓展到学术区分的层次上,这包括哲学与科学之分界与中国古代哲学之分派;其二,他认为老子的“体道”是一种超知识的“自证自明”,具体来说主要是“反求诸己”、“摄心虚静”与“吾心明觉”。对于老庄的人生论,熊十力是在生命的视域上来诠释的。在他看来,老庄人生论的主旨是“全性保真”,即“个人生命”与“宇宙大生命”合而为一的人生境界,亦是“天人合一”的终极理想,但因为老庄“虚无为本”的实体观,以“去知去欲”为存养生命的途径,最终导致人生归于虚无。 总的来说,熊十力以其“体用不二”的思维模型来诠释老庄思想,为老庄乃至道家的研究与发展注入了新的活力。但他后期站在儒家价值观的立场对老庄的批判太过严厉,带有很大的主观色彩,这是其诠释的不足之处。
[Abstract]:Xiong Shi-li calls himself a "young man who likes the old village". He travels around the Buddha in middle age and converts to Confucianism in his later years. Xiong Shili's philosophical interest began from Laozhuang, whose end point of philosophy was based on the Confucian values, and in his journey he played the relevant justice between the three metaphysics and Buddhism. Although his criticism of Lao Zhuang increased obviously in his later period, the basic system of his philosophical thinking still survived. Xiong Shi-li 's interpretation of Lao Zhuang's ontology and cosmology has four main points: first, he interprets "Tao" as "Tao" and exists alone, that is, matter is Tao, that is, the heart is the body of Tao; second, he goes through a process of evolution when he interprets "having or not". In the early stage, he explained "nothing" with "heart and substance", and in the later period he directly "explained" existence and absence "with" body use "; third, he transformed" two, three, "into the law of opposite and complementary, which was used to help interpret" Xi Xi into change "and" moment birth and death "; fourth, In his interpretation of Taiyi, Laozhuang thought that the study of Laozhuang lies in "the use of the subject." Xiong Shili's interpretation of Laozhuang's epistemology mainly has two aspects: first, he extends Laozi's "learning for the sake of learning day by day" to the level of academic distinction, which includes the division between philosophy and science and the distribution of ancient Chinese philosophy. He thinks that Laozi's "body and Tao" is a kind of super-knowledge "self-evident", specifically mainly "seeking for oneself", "holding the mind and quiet" and "my mind is clear." For Lao Zhuang's theory of life, Xiong Shili is interpreted from the perspective of life. In his opinion, the purport of Laozhuang's theory of life is "all-sexual fidelity", that is, the realm of life in which "individual life" and "universe life" are one, is also the ultimate ideal of "the unity of nature and man", but because of the entity view of Laozhuang's "nihilism and nothingness", The way of keeping life is to go to know and desire, and lead to nothingness in the end. In a word, Xiong Shili interprets Laozhuang thought by his thinking model, which infuses new vigor into the research and development of Laozhuang and Taoism. However, his criticism of Lao Zhuang in the later period is too strict and subjective, which is the deficiency of his interpretation.
【学位授予单位】:河北大学
【学位级别】:硕士
【学位授予年份】:2014
【分类号】:B26;B223.5
本文编号:2167396
[Abstract]:Xiong Shi-li calls himself a "young man who likes the old village". He travels around the Buddha in middle age and converts to Confucianism in his later years. Xiong Shili's philosophical interest began from Laozhuang, whose end point of philosophy was based on the Confucian values, and in his journey he played the relevant justice between the three metaphysics and Buddhism. Although his criticism of Lao Zhuang increased obviously in his later period, the basic system of his philosophical thinking still survived. Xiong Shi-li 's interpretation of Lao Zhuang's ontology and cosmology has four main points: first, he interprets "Tao" as "Tao" and exists alone, that is, matter is Tao, that is, the heart is the body of Tao; second, he goes through a process of evolution when he interprets "having or not". In the early stage, he explained "nothing" with "heart and substance", and in the later period he directly "explained" existence and absence "with" body use "; third, he transformed" two, three, "into the law of opposite and complementary, which was used to help interpret" Xi Xi into change "and" moment birth and death "; fourth, In his interpretation of Taiyi, Laozhuang thought that the study of Laozhuang lies in "the use of the subject." Xiong Shili's interpretation of Laozhuang's epistemology mainly has two aspects: first, he extends Laozi's "learning for the sake of learning day by day" to the level of academic distinction, which includes the division between philosophy and science and the distribution of ancient Chinese philosophy. He thinks that Laozi's "body and Tao" is a kind of super-knowledge "self-evident", specifically mainly "seeking for oneself", "holding the mind and quiet" and "my mind is clear." For Lao Zhuang's theory of life, Xiong Shili is interpreted from the perspective of life. In his opinion, the purport of Laozhuang's theory of life is "all-sexual fidelity", that is, the realm of life in which "individual life" and "universe life" are one, is also the ultimate ideal of "the unity of nature and man", but because of the entity view of Laozhuang's "nihilism and nothingness", The way of keeping life is to go to know and desire, and lead to nothingness in the end. In a word, Xiong Shili interprets Laozhuang thought by his thinking model, which infuses new vigor into the research and development of Laozhuang and Taoism. However, his criticism of Lao Zhuang in the later period is too strict and subjective, which is the deficiency of his interpretation.
【学位授予单位】:河北大学
【学位级别】:硕士
【学位授予年份】:2014
【分类号】:B26;B223.5
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