《太一生水》与先秦儒家性情论.docVIP

《太一生水》与先秦儒家性情论[摘要]先秦儒家的 哲学 构架是始于性情论，而又终于性情论的。在先秦儒家的思想体系中，人的性情是天玄地黄、阴阳大化、风雨薄施的摩荡结果。先秦儒家吸收了《太一生水》的 自然 哲学思想。这不仅体现在儒家哲学的表述方式上，更为重要的是对儒家性情论，乃至整个儒家哲学的整体架构的建立，都产生了深远的 影响 。关键词]阴阳大化太一生水神明儒家性情论《太一生水》不仅构建起了“太一→水→天地→神明→阴阳→四季→沧热湿燥→岁”的宇宙模式，把这个模式设计为一个周而复始的动态过程，而且，这个过程中的每个环节本身，又是既相对独立，又相对开放的体系，它们彼此依持、激发的态势具有明显的有机性。《太一生水》是道家思想史上很重要的一篇文字，因为《庄子》等其他道家要籍都很明显地受了它的深刻影响。笔者想要特别指出的是，既然郭店楚简都出自一个坟墓，许多篇章是不是可以相互发明，相互诠释呢？《太一生水》的宇宙生成论，与儒家的性情论是不是也具有某种联系呢？本文试图借助先秦儒家的传世 文献 和郭店楚简的文本本身，对这种可能的联系进行一些探讨，以就教于同仁专家。一在深入思考之后，笔者以为，《太一生水》的文眼在“神明”两个字上。对“神明”两个字的理解，也许是我们参透整个郭店儒家竹简文献的肯綮。为什么这么说呢？我们还是先来看一看文本：大一生水，水反辅大一，是以成天。天反辅大一，是以成地。天地□复相辅]也，是以成神明。神明复相辅也，是以成阴阳。阴阳复相辅也，是以成四时。四时复相辅也，是以成仓热。仓热复相辅也，是以成湿燥。湿燥复相辅也，成岁而止。故岁者，湿燥之所生也。湿燥者，仓热之 As can be seen, bus number of deaths and injuries that occurred was rail transit (RRT) of 1.7 times, number of motor vehicle deaths and injuries is 1.9 times. United States traffic County economic work conference leadership speech:The main task of the twenty-six session of the six plenary meeting of the county the county economic work conference this time, by the partys eighteen and eighteen Third Plenary Session of the spirit as a guide, carry out and implement the central and provincial economic work conference on rural work conference and the three session of the seven plenary session of the party to expand the spirit of the meeting, the total summary of last year the work, analysis of the current situation, the deployment of this work, further strengthening the development of consensus, to mobilize the whole county county, deepening reform and innovation, to work against poverty, accelerate the transformation of leapfrog, promote scientific development, struggling to write a new harmonious beautiful mountains and show a prosperous civilization to build a new building. The following chapter * *, according to the county Discussion of the views of the Standing Committee, I focus on four aspects of the problem:* * * years, the county to seriously implement the central decision-