王船山气论的思想特质

发布时间：2019-01-17 10:03

【摘要】：在中国传统思想中,“气”是很重要的一个概念。虽然在儒学的发展历程中,“气”的地位不曾像“理”或“心”那样显耀一时,但“气”一直都是儒学的重要构成部分。“气”被认为是物质世界的基础,儒学中的气论也被看成是一种“实学”。硕士论文研究的是王船山的气论,王船山是张载之后最重要的气论学者,他的气论集前人之大成,并有自家独创之处。论文依据的主要文献资料是《思问录》与《张子正蒙注》二书,它们是王船山晚年最重要的哲学著作,王船山的气论思想也主要集中于这两部著作。因为王船山的思想具有系统性和一贯性,在论文写作中也会参看王船山的其他著作,并会参阅到他人研究成果。论文分为下面三章:第一章是王船山生平的简要介绍以及对儒学气论发展的回顾:叙述儒学内部气论的发展沿革。气论在张载那里定型,并成为后来理学体系中不可缺少的一环。明代气论思想有过第二次复兴,明代气论学者多坚持气一元论立场,对理学都有所修正,而气论也在发展中渐渐偏向于自然哲学。第二章是王船山气论思想的综述:首先是王船山对气之概念的改造,王船山所说的“气”,也是构成世界的基础;另一方面,王船山认为,“气”永远处于运动中,所谓的“形上”、“形下”都只是对“气”运动状态的描述,“气”通过运动表现出永恒的真实性。在此基础上,王船山建立起一种新天道观,“天”就是气化运动的代称,“天道”永远处于运动变化中,人在行动中必须要时刻与“天道”相同一,人道才得建立。从而,王船山提出了自己的“人性论”:人性受之于“气”,本来至善,但人之“性”和“气”一样,是一种动态存在,“性”因人的种种作为,不断变化,所以作为个人,一刻也不能放松自我的道德践履,人性才能表现为“善”。第三章是叙述王船山气论在思想史的意义,王船山气论与宋明理学在根本目标上是一致的,他在气论中总结了宋明理学诸派思想,儒学在王船山这里再次实现了革新。同时客观上,王船山的气论不再以构建某种形上学为追求,宋明理学也在王船山这里走向了终结。最后是结语,王船山的气论实质是一种强调实践的道德哲学,他通过气论再次实现了儒学的革新。
[Abstract]:Qi is an important concept in Chinese traditional thought. Although in the development of Confucianism, "Qi" has not been as prominent as "reason" or "heart", but "Qi" has always been an important component of Confucianism. Qi is regarded as the foundation of the material world, and the Qi theory in Confucianism is also regarded as a practical study. Wang Chuanshan is the most important scholar of Qi theory after Zhang Zai. The main documents on which the thesis is based are the Book of questioning and the Notes of Zhang Zizheng. They are the most important philosophical works of Wang Chuanshan in his later years, and Wang Chuanshan's thoughts on Qi are also mainly concentrated in these two works. Because Wang Chuanshan's thought is systematic and consistent, he will refer to other works of Wang Chuanshan in his thesis writing, and will refer to the research results of others. The thesis is divided into the following three chapters: the first chapter is a brief introduction of Wang Chuanshan's life and a review of the development of Confucianism's Qi theory. Qi theory was shaped in Zhang Zai and became an indispensable part of the later Neo-Confucianism system. There was a second revival of Qi theory in Ming Dynasty. The scholars of Qi theory in Ming Dynasty adhered to the position of Qi monism and revised Neo-Confucianism, and Qi theory gradually deviated to natural philosophy in its development. The second chapter is a summary of Wang Chuanshan's theory of Qi: firstly, Wang Chuanshan's transformation of the concept of Qi, Wang Chuanshan's "Qi" is also the basis of the world; On the other hand, Wang Chuanshan believes that "Qi" is always in motion, the so-called "form", "form below" is only a description of "Qi" movement state, "Qi" shows eternal authenticity through movement. On this basis, Wang Chuanshan established a new view of heaven, "heaven" is the generation of the gasification movement, "Tiandao" is always in the movement changes, people must always be the same as the "heavenly Tao" in order to establish humanity. Thus, Wang Chuanshan put forward his own "theory of human nature": human nature is received in "Qi", which is originally the best, but the "nature" of human beings, like "Qi", is a dynamic existence. "Nature" as a result of all kinds of human actions is constantly changing, so it is an individual. We can not relax our moral practice for a moment, only human nature can be shown as good. The third chapter narrates the significance of Wang Chuanshan Qi Theory in the history of thought. Wang Chuanshan Qi Theory and Song Ming's Neo-Confucianism have the same basic goal. At the same time objectively, Wang Chuanshan's Qi theory no longer pursued to construct some metaphysics, and Song Ming's Neo-Confucianism came to an end here in Wang Chuanshan. Finally, the conclusion is that Wang Chuanshan's essence of Qi theory is a kind of moral philosophy emphasizing practice, through which he realizes the innovation of Confucianism again.
【学位授予单位】：深圳大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B249.2

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