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魏晋玄学通常被概括为“不切实际”、但求个体主观精神境界的玄远之学,牟宗三在《才性与玄理》中更将之归结为境界形态的形上学。冯友兰、蒙培元等前辈学者亦作如此观。但在我看来,这种现代的理解恰恰游离了玄学的关切。我觉得可以以郭象哲学为中心,展开对玄学基本问题的重新理解。《庄子注·叙》在概括郭象哲学的宗旨时云:“通天地之统,序万物之性,达死生之变,而明内圣外王之道,上知造物无物,下知有物之自造也。”在这里,内圣外王之道构成了郭象哲学其实也是整个玄学的中心关切,但是这一点在学术界却没有得到充分的重视。所以,对于郭象哲学本身来说至为关键的如下问题也就很难进入人们的视野:为什么“内圣外王”之道与“上知造物无物,下知有物之自造”的自然秩序联系在一起?我试图在此给出一种与通行见解有所
Metaphysics in Wei and Jin Dynasties is usually summarized as “unrealistic ”, but for the profound science of individual subjective spiritual realm, Mou Tsung-san in the “genius and metaphysics” more boils down to the metaphysics of state form. Feng Youlan, Meng Peiyuan and other senior scholars also make such a view. But in my opinion, this modern understanding is precisely the metaphysical concern. I think it is possible to start with the philosophy of Guo as the center and start a new understanding of the basic problems of Metaphysics. In summation of the philosophy of Guo Xiang’s philosophy, “Chuang Tzu Annals Syndrome” states: “The unity of heaven and earth, the nature of all things, the change of life and death, Self-made too. ”“ Here, the Taoist inner and outer kingdoms constitute the central concern of Guo Xiang’s philosophy as a metaphysics, but this point has not been given sufficient attention in academia. Therefore, it is very difficult for the following questions which are crucial to the philosophy of Guo as such to enter into people’s eyes: Why does the ”inner saint and outer king“ ”The natural order linked? I am trying to give a kind of acquaintance with the prevailing opinion