李贽“童心”视域下的人生哲学建构

发布时间：2018-09-19 11:50

【摘要】：李贽是晚明以来中国思想史上最富争议的人物。其一生致力于反省人生,追求人生价值,但颇具讽刺意味的是,在当时,其著作遭道学家多次弹劾而被焚,其人被道学家目为“异端”而遭攻击,其亦自认“异端”。近百年来,学界对李贽及其思想的研究可谓汗牛充栋。总结百年来学者研究李贽思想的成果,主要集中在“反”字和“破”字上,如“反封建礼教”、“反专制”、“反虚伪”“儒教破坏者”等等。截止目前,学界对李贽思想的研究重点多放在文学、美学、教育等方面。对童心说的研究重点,更多地放在了童心说的渊源探析等方面,甚少以李贽“童心”为视域,对李贽所以具有划时代的意义予以深入系统的思考。笔者试图以李贽童心为视域,以法哲学、人际交往关系为视角,从童心观念的提出为切入点,对李贽所追求的人生价值、目的、意义进行梳理,揭示出李贽“童心”视域下的人生哲学建构。论文共分四个部分：第一部分,选题考量与生平学行；第二部分,童心观念的提出；第三部分,生命与人生根基的重新正定与人生应然的确立；第四部分：身份与秩序关系的重构。第一部分,选题考量与生平学行。首先,梳理了国内外学者研究李贽思想的现状。其次,简明总结了行文缘起与不揣浅陋之管见。最后,从宏观上总结李贽一生主要经历与成就,展现李贽一生心路历程。第二部分,童心观念的提出。童心观念是李贽被目“异端”之根源。本部分首先溯源童心观念提出的思想渊源。李贽的童心观念,植根于晚明复杂的社会现实,曾深受阳明“良知”心学及其后学泰州学派的影响,并吸纳改著了儒佛道有关“真”的思想。其次,分析了童心观念的提出背景和原由。一直以来,童心被大人君子所贬斥。在李贽处,圣贤与市井小民一样皆是有童心之人,将圣贤从神坛拉回其作为人的本来面目,其权威性不再。六经、《语》、《孟》非圣贤童心之言,不具经典性与普遍性。六经、《语》、《孟》即道理闻见,遮蔽了士人童心,使其丧失了内在主体性。故,士人阶层盲目模仿单一道德性的圣贤权威,抹杀了自身的多样性、独特性和创造性。文章认为,此即晚明世风日下,官场假道学、伪道学之假人、假心流弊横行之原由。透过对虚假经典及其作者和依其进行的道德教育的反思,李贽意图颠覆几千年来道德一元性价值理念、体系的唯一性和不可动摇的权威性。最后,文章指出,童心是层层剥落各种圣贤之教,道理闻见,华丽辞藻和矫揉做作后,绝假纯真的最初一念之本心,是彰显个体生命独特价值的真心。第三部分,生命与人生根基的重新正定与应然人生的确立。李贽认为,生命与人生根基就是童心,应然人生的确立应该立足于童心这一根基。在这一根基下,将关怀的眼光从对家国天下的外在担当转变为对个体生命自我的内在关心与呵护。童心是环绕自我的,每一个体生命自我之心,是充分肯定每一个体之我价值之心,是满足每一个体生命欲望、愿望、价值实现之心。相对于家国天下外在担当之心而言,对个体生命唯一的,全副的关注,就有了“私”的定位。对于这种“私”,以往的儒家是坚决否定的,在李贽这里,给予“私”以肯定。由此,童心去除了良知形而上的道德性,成为了肯定自我现实需求的“私”心。文章指出,李贽的童心挺立了具有现代意义的,强调个体权利的“我”的内在主体性。以“我”的权利为着眼点,人的生命价值取向不在于抽象的道德性,而在于个体生命本身的独特性和多样性。伴随这一转变的是对公私关系的重新省思。“私”对个体生命独特价值实现的正面意义被肯定,个体生命的社会性欲望得以张扬。最后,文章认为,应然人生的确立应立足自身童心下的独特模式,允许和鼓励多种范式的人生模式,做独特的自己,不依圣贤而否定独特的自我。第四部分,身份与秩序关系的重构。文章认为,当个体之我及其独特价值被重新发现,必然面临着个体主体性与社会整体间的冲突。在现实社会层面,表现为强调权利的新身份与强调义务的旧秩序间的冲突。李贽认为,天下层面的制度设计必须以实现个体生命独特价值为目的。不同于陶渊明式追求消极自由的范式,李贽以儒家“内圣外王”的积极方式,意图建立以传统的“礼”为基础的多元价值评价体系,支撑他所追求的强调个体权利的“我”的独特价值。因此,李贽只是既成社会秩序的改良者,而非反对者。然而,改良的社会秩序远远不能支撑童心所要追求的多样性的、独特性的人生意义。最后,文章以侯外庐学派研究方法为基础,以法哲学、人际交往关系为视角,着重分析了李贽“童心”视域下人生哲学建构的过程中所遇到的困难与挑战。文章指出,在李贽时代,缺乏法律拟制下的契约关系为个体生命的自由与独立提供保障,强调个体权利的“我”,只能淹没在强调义务的宗法血亲拟制的社会秩序中。然而,权利之“我”的发现,开启了后世学者重视个体生命价值理欲观的先声。这正是李贽童心观念所以具有划时代意义之所在。
[Abstract]:Li Zhi is one of the most controversial figures in the history of Chinese thought since the late Ming Dynasty. He devoted his whole life to Introspecting life and pursuing the value of life. However, ironically, at that time, his works were impeached many times by Taoists and burned. His humanities were attacked by humanists as "heresy" and recognized as "heresy". The research on Li Zhi's thought is full of sweats and bulls. Summarizing the achievements of scholars in the past century, they mainly focus on the words "anti-feudal ethics", "anti-autocracy", "anti-hypocrisy", "Confucianism saboteurs" and so on. Up to now, the focus of academic research on Li Zhi's thought is mainly on literature, aesthetics, education and so on. The author tries to take Li Zhi's childlike innocence as the horizon, the philosophy of law, the interpersonal relationship as the perspective, and the concept of childlike innocence as the cut-off point. This paper is divided into four parts: the first part, the selection of topics and life studies; the second part, the concept of childlike innocence; the third part, the re-establishment of life and the foundation of life and life should be. In the first part, the author combs the current situation of scholars at home and abroad to study Li Zhi's thought. Secondly, he summarizes the origin of the writing and some shallow opinions. Finally, he summarizes Li Zhi's main life experiences and achievements from a macroscopic perspective, showing Li Zhi's lifelong mentality. In the second part, the concept of childlike innocence is put forward. The concept of childlike innocence is the root of Li Zhi's heresy. This part first traces the ideological origin of the concept of childlike innocence. Li Zhi's concept of childlike innocence, rooted in the complex social reality of late Ming Dynasty, was deeply influenced by Yangming's "conscience" and Taizhou School of Confucianism, Buddhism and Taoism, and absorbed and changed it. In Li Zhi's place, sages and ordinary people are all children's hearts. It is no longer authoritative to pull sages from the altar back to their original appearance as human beings. The Six Classics, Language and Mencius, that is, the hearts and hears of truth, obscured the childlike innocence of scholars and deprived them of their inner subjectivity. Therefore, the intellectuals blindly imitated the authority of sages and sages of a single moral nature, and obliterated their diversity, uniqueness and creativity. By introspecting the false classics and their authors and their moral education, Li Zhi intends to subvert the values of moral unity, the uniqueness of the system and the unshakable authority of the system for thousands of years. Finally, the article points out that childlike innocence is the peeling off of all kinds of saints'teachings, ideas, rhetoric and pretensions. In the third part, the revision of the foundation of life and life and the establishment of life as it ought to be. Li Zhi believes that the foundation of life and life is childlike innocence, and the establishment of life as it ought to be should be based on childlike innocence. Children's innocence is self-centered, the heart of each individual's life-self, the heart of fully affirming the value of each individual's self, the heart of satisfying every individual's life desire, desire and value realization. In the past, Confucianism firmly denied this kind of "selfishness", and here Li Zhi affirmed "selfishness." Thus, childlike innocence removed the metaphysical morality of conscience and became a "selfishness" to affirm the real needs of the self. The article points out that Li Zhi's childlike innocence is upright. The value orientation of human life does not lie in the abstract morality, but in the uniqueness and diversity of individual life itself. The change is accompanied by a rethinking of public-private relations. The positive meaning of value realization is affirmed, and the social desire of individual life is publicized. Finally, the article holds that the establishment of ought-to-be life should be based on its own unique mode of childlike innocence, allowing and encouraging a variety of paradigms of life patterns, to be a unique self, not denying the unique self according to sages. Part IV, the relationship between identity and order. The article holds that when the individual self and its unique value are rediscovered, the conflict between the individual subjectivity and the whole society will inevitably be confronted. On the real social level, the conflict between the new status of emphasizing rights and the old order of emphasizing obligations is manifested. Unlike Tao Yuanming's paradigm of pursuing passive freedom, Li Zhi intends to establish a multi-value evaluation system based on traditional "rites" to support the unique value of "I" which emphasizes individual rights. Nevertheless, the improved social order can not support the diversity and uniqueness of childlike innocence. Finally, based on the research methods of Hou Wai-lu School and from the perspectives of legal philosophy and interpersonal relations, this paper focuses on the analysis of Li Zhi's "childlike innocence" in the process of life philosophy construction. Difficulties and challenges. The article points out that in Li Zhi's era, the lack of contractual relationship under the legal fiction guaranteed the freedom and independence of individual life, and the "I" emphasizing individual rights could only be submerged in the social order of patriarchal kinship fiction emphasizing obligations. However, the discovery of "I" of rights opened the eyes of later scholars to attach importance to individual life. This is precisely Li Zhi's childlike innocence concept which has epoch-making significance.
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：B248.91

【相似文献】