魏晋时期,价值观上的天人关系以自然与名教之辩的形式出现,尽管先秦道家的观念得到了某种复兴,但玄学的主流仍上承了儒学的传统。不过,相对于前此的儒学,玄学所体现的儒家价值体系又有其自身的特点,它突出地表现在自然原则的空前提升。儒家从先秦开始,注重人道原则和人文价值,与此相应,儒学始终将化自然为当然放在首位。这种价值取向无疑有其合理的一面,然而随着儒学的正统化,体现人文价值的当然逐渐衍化为名教,并趋于外在化与虚伪化,后者终于导致了儒家价值体系的危机。忽视当然与自然的联系,显然是形成这种危机的内在根源。与儒家相对,道家关注于自然原则,后者对儒家的价值体系在某种意义上具有纠偏的意义。正是通过援道入儒,玄学的主流将注重之点由化自然为当然转向了化当然为自然,并由此对重建天与人、自然与当然的统一作了尝试,这种尝试既表现为化外在的名教为内在的道德本体(王弼),又表现为普遍本体与个体自性的融合(向秀、郭象)。魏晋玄学由化当然为自然而确认名教(当然)与自然的统一,固然体现了儒道合流的历史趋向,但是以名教(当然)的自然化重振名教这一基本思路,决定了它在总体上仍表现为儒家价值体系的延续;而以仁义规定天性、以安名分为自然等等,则表明尽管玄学力图重建当然与自然的统一,但这种尝试似乎未能完全如愿。 During the Wei and Jin Dynasties, the relationship between man and nature in values ​​appeared in the form of a debate between nature and prestige. Although the concept of Pre-Qin Taoist got some rejuvenation, the mainstream of metaphysics inherited the tradition of Confucianism. However, compared with the former Confucianism, the Confucian value system embodied by Metaphysics has its own characteristics, which is prominently manifested in the unprecedented increase of the principle of nature. From the pre-Qin period, Confucianism paid attention to humane principles and humane values. Correspondingly, Confucianism always put naturalization as the first priority. However, with the orthodoxization of Confucianism, of course, the embodiment of humane value gradually evolves into a nominal religion and tends to be externalized and hypocritical, which finally leads to the crisis of the Confucian value system . Neglecting the connection between nature and nature, of course, is obviously the underlying source of such a crisis. In contrast to Confucianism, Taoism pays attention to the principle of nature, which possesses the meaning of correcting the value system of Confucianism in a certain sense. It is precisely through the aid of Confucianism and metaphysics that the mainstream of the emphasis shifted from naturalization to naturalization, of course, natural, and thus to rebuild the unity of heaven and man, nature and course of attempts, both attempts In order to turn the external name-worship into the inner moral body (Wang Bi), it is also manifested as the fusion of universal noumenon and individual self-nature (Xiang Xiu and Guo Xiang). Naturalization of Wei and Jin Dynasties, of course, confirming the unification of Mingjiao (of course) and nature, of course, reflects the historical tendency of the confluence of Confucianism and Taoism. However, with the naturalization of Mingjiao (Naturally) On the whole, it still shows the continuation of the Confucian value system. However, defining human nature by virtue of benevolence and dividing it by nature into anonymity shows that even though Metaphysics seeks to reestablish the unity between nature and nature, such attempts seem to have failed to fully fulfill their wishes .