王船山天道观释微

发布时间：2018-10-10 18:59

【摘要】：摘要：历经宋明的发展，宋明理学二元论的体系内在矛盾凸现，陆、王主导的心学隐去了外在与天道。为了恢复中国哲学本有的活力，为了保全天道观的完整性，王船山以气为物质基础构建了一元论的哲学体系。气是王船山天道观的物质基础，王船山以太虚、太和、太极等存在状态来描述气。太虚清一之气为气的初始状态，太和氤氲之气为气化的始然状态，太极生化之气为气化的自然状态。太虚、太和、太极描述的主体是气，气是太虚、太和、太极存在与运行的实际承载者，并且气可以在太虚、太和、太极等形态内自然生化，以完成气在天地间的循环。气恒常存在且不断变化，王船山以气存在与变化的灵活性保证了哲学体系内在活力与张力。气聚成万物之形，万物之形散气复归于太虚。万物之形显人可见，，人可见则明；万物之象散而隐，隐而人不可见，人不可见则幽。明有所以来，幽有所以往，则幽明天道观立。幽明天道观成，则道之体用显，道之体神而有常，道之用广大日新。幽明之下天、地、人三才俱显。天地之间气化生万物。人与万物同在且一源于气，而人与万物之性不同，人之才、情、命亦不一。王船山以气聚时的无心为人物之性不同立论，以气聚时的时位不同解释人之才、情、命在现象上的不一。天道神而有常，王船山开显了幽存于人才、情、命中的纯善之性，以纯善之性为人可操持的恒常原则。王船山以气贯穿于天之天、人之天与物之天，以气为天道立常，为人道开性善；以人之天统筹天之天与物之天，以人之诚明之显幽明天道，以人之言言天地之道，使中国哲学回到人之天的范畴。
[Abstract]:Absrtact: after the development of Song Ming, the inherent contradictions in the dualism of Song Ming's Neo-Confucianism appear, and the psychological learning led by Lu and Wang conceals the external and heavenly path. In order to restore the vitality of Chinese philosophy and to preserve the integrity of Heaven Taoism, Wang Chuanshan constructed a monistic philosophical system based on Qi. Qi is the material basis of Wang Chuanshan's Tian Dao. Wang Chuanshan describes Qi in the form of Taixu, Taihe, Taiji and so on. Taixu Qingyi gas is the initial state of gas, Taihe dense gas is the initial state of gasification, and Taiji biochemical gas is the natural state of gasification. Taixu, Taihe, Taiji describe the main body is Qi, Qi is too virtual, Taihe, Taiji actual carrier of the existence and operation of Taiji, and Qi can be in Taixu, Taihe, Taiji and other forms of natural biochemistry, in order to complete the circulation of qi between heaven and earth. Qi always exists and changes constantly. Wang Chuanshan guarantees the inner vitality and tension of philosophy system with the flexibility of gas existence and change. Qi gathers into the form of all things, the form of all things to return to the form of the empty. The form of all things is visible, the man is visible, and the image of everything is scattered and hidden, invisible to man, invisible to man. Since the Ming Dynasty, you have had the past, then you Ming Taoism stand. When the Taoism becomes, the body of the Tao is revealed, the body of the Tao is often used, and the Tao is widely new. The sky, the earth, the three men are all visible. Between heaven and earth, everything is vaporized. Man is with all things and one comes from Qi, and the nature of man and all things is different. Wang Chuanshan makes different arguments about the nature of the characters with the unintentional nature of Qi gathering, and explains the talent, feelings and lives of people in different situations. The God of Heaven and often, Wang Chuanshan opened the presence of talent, love, hit the pure good nature, to pure good nature as the constant principle that people can handle. Wang Chuanshan runs through the sky with the spirit, the human heaven and the material heaven, takes the qi as the heavenly way to stand constant, opens the nature good for the humanity; with the human nature coordinates the heaven and the material heaven, with the man's sincerity light shows the secluded heavenly path, speaks the heaven and earth's way with the person's speech, To bring Chinese philosophy back to the realm of man and heaven.
【学位授予单位】：河南大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：B249.2

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