从《十力语要》的改定看熊十力中期思想之变化
发布时间：2019-01-18 22:00
【摘要】：熊十力（1885－1968）是20世纪中国颇富变化性的著名哲学家，要准确把握其哲学思想，必须全面考察其思想历程。到目前为止这方面已有不少研究成果，但对熊十力中期思想历程的研究仍然相当薄弱而亟待加强。 《十力语要》收录了熊十力1924－1947年间的思想言论，最后成书时又经熊十力全面改定，其形成过程几乎贯穿了整个熊十力中期思想历程。研究这些改动之处，不仅可以看出熊十力中期思想的发展变化情况，也将彰显《十力语要》一书的文献学价值，并有助于反思和改进熊十力思想历程研究中的相关研究模式与方法。 通过比照与分析《十力语要》定本与其原本或原始资料的异同可以发现，熊十力在其“新唯识论”哲学体系完全成熟之后，对其体系未定之前思想言论的修改反要少于体系已定数年之后思想言论的修改。这从一个侧面初步表明，熊十力中期思想历程并不是一条持续向前而并无曲折的直线。 通过进一步考察与分析则可发现，熊十力中期思想历程中的本体论探索无论在观点上还是在思路上都有相当明显的变化与转折。其一，在理器论和体用论上的变化非常明显。理器不二论和体用不二论虽是熊十力的一贯主张，但其实际内涵却因整个思路的不同而大不相同乃至截然相反。其二，在本体论上自1927年以后有过两次重要转折，第一次是“新唯识论”哲学体系大体确立之际，由非现成的“明智”本体论转向现成具足的“性智”本体论；第二次则是在“新唯识论”哲学体系完全成熟之后，又开始转向原来的非现成性本体论。其三，在工夫论上自1927年以后有过两次更为明显的转折，先是在“新唯识论”哲学体系中放弃1927年以来的“创性”工夫论，主张以“复性”为目的的“创习”工夫论；四十年代下半叶之后，又重新强调“创性”工夫论。 因此，熊十力中期思想历程所呈现出来的，并不是一般所说的单线累积式轨迹，，而是在两种不同的本体论思路之间不时往复的钟摆运动式轨迹。这一结论不仅为我们解释熊十力1927年以后整个思想历程的重要转变找到了内在根据，也为我们研究熊十力哲学思想提供了新的视域和模式。
[Abstract]:Xiong Shili (1885-1968) is a famous philosopher with great variety in 20th century. Up to now, there have been many achievements in this field, but the study of Xiong Shili's middle thought course is still weak and needs to be strengthened. Xiong Shili's thoughts and comments from 1924 to 1947 were collected in "Shi Li Yu", and finally, the book was completely revised by Xiong Shili, and its forming process almost ran through the whole course of Xiong Shili's middle period of thought. By studying these changes, we can not only see the development and changes of Xiong Shili's thoughts in the middle period, but also highlight the bibliographic value of the book, It is helpful to reflect on and improve the relevant research models and methods in Xiong Shili's thought process research. By comparing and analyzing the similarities and differences between the final version and its original or original materials, Xiong Shili finds that after his philosophical system of "New Literacy" is fully mature, On the contrary, the modification of the system is less than that of the thought speech after the system has been fixed for several years. This shows from a side that Xiong Shili's middle-term thought course is not a straight line that goes forward without twists and turns. Through further investigation and analysis, it can be found that the ontological exploration in Xiong Shili's mid-thought course has obvious changes and turns in both viewpoints and ideas. First, the changes in the theory of principle and theory of body use are very obvious. Although it is Xiong Shi-li 's consistent opinion that the theory of "Li-qi" is different and the theory of "body use" is "different", its actual connotation is different and even completely opposite because of the difference of the whole thinking. Secondly, there have been two important transitions in ontology since 1927. The first time was when the philosophical system of "new rationalism" was established, from the non-ready-made "wise" ontology to the ready-made "sexual intelligence" ontology. The second time, after the philosophical system of "New Literacy" was fully mature, it began to turn to the original non-ready-made ontology. Third, since 1927, there have been two more obvious turning points in the theory of time. Firstly, in the philosophical system of "new rationalism", we abandoned the "creative" theory of time since 1927 and advocated the theory of "creative practice" for the purpose of "renaturation". After the second half of the 1940s, he re-emphasized the "creative" theory of time. Therefore, what Xiong Shili's middle thought course presents is not the single line cumulant trajectory, but the pendulum trajectory that moves from time to time between two different ontological ideas. This conclusion not only provides an internal basis for us to explain the important changes in Xiong Shili's whole ideological process after 1927, but also provides us with a new horizon and mode for studying Xiong Shili's philosophical thoughts.
【学位授予单位】：湖南大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：B26
本文编号：2411171
[Abstract]:Xiong Shili (1885-1968) is a famous philosopher with great variety in 20th century. Up to now, there have been many achievements in this field, but the study of Xiong Shili's middle thought course is still weak and needs to be strengthened. Xiong Shili's thoughts and comments from 1924 to 1947 were collected in "Shi Li Yu", and finally, the book was completely revised by Xiong Shili, and its forming process almost ran through the whole course of Xiong Shili's middle period of thought. By studying these changes, we can not only see the development and changes of Xiong Shili's thoughts in the middle period, but also highlight the bibliographic value of the book, It is helpful to reflect on and improve the relevant research models and methods in Xiong Shili's thought process research. By comparing and analyzing the similarities and differences between the final version and its original or original materials, Xiong Shili finds that after his philosophical system of "New Literacy" is fully mature, On the contrary, the modification of the system is less than that of the thought speech after the system has been fixed for several years. This shows from a side that Xiong Shili's middle-term thought course is not a straight line that goes forward without twists and turns. Through further investigation and analysis, it can be found that the ontological exploration in Xiong Shili's mid-thought course has obvious changes and turns in both viewpoints and ideas. First, the changes in the theory of principle and theory of body use are very obvious. Although it is Xiong Shi-li 's consistent opinion that the theory of "Li-qi" is different and the theory of "body use" is "different", its actual connotation is different and even completely opposite because of the difference of the whole thinking. Secondly, there have been two important transitions in ontology since 1927. The first time was when the philosophical system of "new rationalism" was established, from the non-ready-made "wise" ontology to the ready-made "sexual intelligence" ontology. The second time, after the philosophical system of "New Literacy" was fully mature, it began to turn to the original non-ready-made ontology. Third, since 1927, there have been two more obvious turning points in the theory of time. Firstly, in the philosophical system of "new rationalism", we abandoned the "creative" theory of time since 1927 and advocated the theory of "creative practice" for the purpose of "renaturation". After the second half of the 1940s, he re-emphasized the "creative" theory of time. Therefore, what Xiong Shili's middle thought course presents is not the single line cumulant trajectory, but the pendulum trajectory that moves from time to time between two different ontological ideas. This conclusion not only provides an internal basis for us to explain the important changes in Xiong Shili's whole ideological process after 1927, but also provides us with a new horizon and mode for studying Xiong Shili's philosophical thoughts.
【学位授予单位】：湖南大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：B26
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