陈淳理学思想研究
发布时间：2018-10-22 06:43
【摘要】：陈淳,字安卿,福建龙溪人(今漳州市)。这位朱熹晚年的高第对朱子学的传承与发扬做出了独特的贡献。 论文由引言,正文与结语组成： 引言部分,首先扼要地分析了目前学术界主要针对陈淳《北溪字义》一书与其后期思想成果的研究现状,指出由于忽视了陈淳思想发展的过程而导致对其心性工夫论等观点的理解产生偏颇与缺失的问题。本文坚持以历史和逻辑相结合的方式,将研究的重点放在陈淳理学思想中的三个主要部分与两次转变之上。所以,引言部分还阐述了陈淳的学行与心路历程。 正文第一部分论述了陈淳视域下的天命流行总体宇宙图景。文章从太极与道、命与理气两个研究角度出发,指出陈淳接续了朱熹太极与道的思想,认为太极是宇宙生化的本体根据。这个生化过程即是天命气化流行的过程,并由此揭示出了一个生化日新的宇宙。在此宇宙之中,天地人物同以太极为根基,并在天理的观照下跟随宇宙同步迈动,由此构成了人伦日用的整个世界。 第二部分集中讨论了陈淳凸显博学与下学的心性工夫论。指出陈淳继承朱子学的心性本体论与工夫论的观点,认为人心的本然之体是五常之性,人心的实然状态则是“合理与气”的知觉之心,只有在日用常行中去真切务实地做治心工夫才能达到变化气质、成就圣贤气象的人生目标。重点研究了陈淳在注重“分殊之理”的基础上而提出的“格物-致知-集义-养气”的知行联动工夫过程。 第三部分主要阐述了陈淳理学思想中的理想人格价值期许。指出陈淳以“仁者”为世间“内圣外王”的最高人格价值典范,突出强调在由天理与人事所构成的宇宙人生当中,“仁者”通过即事即本体、即事即工夫、即事即境界的宏大宇宙视野,于当下所处的分位之中就能够自觉地通过践行博学与下学的心性工夫来提升自我、成就圣贤人格。 结语部分,文章总结了陈淳的理学思想,并对其历史影响与意义做了简要的阐述。
[Abstract]:Chen Chun, the word an Qing, Fujian Longxi people (now Zhangzhou City). In his later years, Zhu Xi made a unique contribution to the inheritance and development of Zhu Zi's studies. The paper is composed of introduction, text and conclusion: the introduction part, first briefly analyzes the current research status of Chen Chun's book Bei Xi Zi Yi and its later thought achievement in academic circles. It is pointed out that the understanding of Chen Chun's theory of mental work is biased and lacking because of neglecting the process of his thought development. This paper insists on combining history with logic and focuses on the three main parts and two changes in Chen Chun's Neo-Confucianism. Therefore, the foreword part also elaborated Chen Chun's study practice and the mental road course. The first part of the text discusses Chen Chun's view of the fate of the general universal landscape. From the perspective of Taiji and Tao, life and qi, this paper points out that Chen Chun succeeded Zhu Xi's thought of Taiji and Tao, and considered Taiji as the ontological basis of cosmology and biochemistry. This biochemical process is the apocalyptic popular process and thus reveals a new universe of biochemistry. In this universe, the characters of heaven and earth are extremely basic with the etheric, and move along with the universe in the view of heaven, thus forming the whole world of human relations and daily use. The second part focuses on Chen Chun's mind-work theory of highlighting erudition and understudy. It is pointed out that Chen Chun inherits Zhu Zi's theory of mental ontology and gongfu theory, and holds that the original nature of the human heart is the nature of the five ordinary members, and the real state of the human heart is the perceptual heart of "rationality and qi". It is only in daily use that we can achieve the changing temperament and achieve the life goal of sages. On the basis of paying attention to the principle of differentiation, Chen Chun puts forward the process of the linkage of knowledge and action. The third part mainly elaborated the ideal personality value expectation in Chen Chun's Neo-Confucianism thought. Chen Chun points out that the "benevolent person" is the highest model of personality value of the "inner, holy and outer king" in the world, and stresses that in the universe and life made up of nature and personnel, the "benevolent person" is the Noumenon through which the matter is the essence and the matter is the time. That is, the grand universal vision of the realm, in the present in the quartile can consciously through the practice of erudite and learning to improve themselves, achieve sage personality. In the conclusion part, the article summarizes Chen Chun's thought of Neo-Confucianism, and briefly expounds its historical influence and significance.
【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
本文编号：2286392
[Abstract]:Chen Chun, the word an Qing, Fujian Longxi people (now Zhangzhou City). In his later years, Zhu Xi made a unique contribution to the inheritance and development of Zhu Zi's studies. The paper is composed of introduction, text and conclusion: the introduction part, first briefly analyzes the current research status of Chen Chun's book Bei Xi Zi Yi and its later thought achievement in academic circles. It is pointed out that the understanding of Chen Chun's theory of mental work is biased and lacking because of neglecting the process of his thought development. This paper insists on combining history with logic and focuses on the three main parts and two changes in Chen Chun's Neo-Confucianism. Therefore, the foreword part also elaborated Chen Chun's study practice and the mental road course. The first part of the text discusses Chen Chun's view of the fate of the general universal landscape. From the perspective of Taiji and Tao, life and qi, this paper points out that Chen Chun succeeded Zhu Xi's thought of Taiji and Tao, and considered Taiji as the ontological basis of cosmology and biochemistry. This biochemical process is the apocalyptic popular process and thus reveals a new universe of biochemistry. In this universe, the characters of heaven and earth are extremely basic with the etheric, and move along with the universe in the view of heaven, thus forming the whole world of human relations and daily use. The second part focuses on Chen Chun's mind-work theory of highlighting erudition and understudy. It is pointed out that Chen Chun inherits Zhu Zi's theory of mental ontology and gongfu theory, and holds that the original nature of the human heart is the nature of the five ordinary members, and the real state of the human heart is the perceptual heart of "rationality and qi". It is only in daily use that we can achieve the changing temperament and achieve the life goal of sages. On the basis of paying attention to the principle of differentiation, Chen Chun puts forward the process of the linkage of knowledge and action. The third part mainly elaborated the ideal personality value expectation in Chen Chun's Neo-Confucianism thought. Chen Chun points out that the "benevolent person" is the highest model of personality value of the "inner, holy and outer king" in the world, and stresses that in the universe and life made up of nature and personnel, the "benevolent person" is the Noumenon through which the matter is the essence and the matter is the time. That is, the grand universal vision of the realm, in the present in the quartile can consciously through the practice of erudite and learning to improve themselves, achieve sage personality. In the conclusion part, the article summarizes Chen Chun's thought of Neo-Confucianism, and briefly expounds its historical influence and significance.
【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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