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扬雄政治上主张改革,价值上维护天人相应正统核心话题,率先批判谶纬神学,批判经学神秘化。他模拟《周易》、《论语》,撰《太玄》、《法言》,建构太玄哲学体系,以维护孔孟正统。他借天命以明人为,托圣训以砭时政,试图化解西汉末年政治和价值危机。化解政治危机的要旨是身正而政正,立身就是修养人之所以为人的人格。道、德、仁、义、礼是人身所具有的天性,不能丧失,具此五者,才会实行仁政德治。在人性论上,他试图圆融孟子与荀子的善恶论,而提出“善恶混”的主张,打破了人生来就善就恶的束缚,提出人人在人性善恶面前都可以获得成善成恶的机遇和平等权力,这是化解社会政治、价值危机的人性基础。太玄哲学与《周易》以一分为二思维方式展开世界图式不同,而以天、地、人三才的三分法开出世界图式,建构了玄、方、州、部、家、赞的逻辑结构。
Yang Xiong advocates the reform of politics, and maintains the corresponding orthodox core topics of nature and man in value. He is the first to criticize theology and criticize the mystification of Confucian classics. He simulated “Book of Changes”, “Analects of Confucius”, “Tai Xuan” and “Fa Yan” to construct Tai Xuan philosophy system in order to maintain the Confucian orthodoxy. He used his destiny to make people known, and he supported Sun Tien-hsueh administration to try to resolve the crisis of politics and value in the late Western Han Dynasty. The essence of resolving the political crisis is to be serious and upright, and to be a leader is the personality of the person who cultivates man. Taoism, morality, benevolence, righteousness, and courtesy are the nature of human beings and can not be lost. In the theory of human nature, he tries to reconcile the theory of good and evil in Mencius and Xunzi, and puts forward the proposition of “good and evil mixed”, breaking the shackles of being good and evil in life and proposing that all can be obtained before human nature is good and evil The opportunity and equal power to become good and evil are the human basis for resolving social and political and value crises. Taiyuan philosophy and the “Book of Changes” to the world divided into two modes of thinking different schema, and heaven, earth, and people of the three-point method to open the world schema, the construction of the Xuan, Fang, state, ministry, Like the logical structure.