王弼老学思想研究.docVIP

摘 要 摘 要 老子的“道”重点在于阐述其生成论含义，而在本体论方面虽然也提出了一定的思 考，但是并没有进行系统的论述；而王弼的“以无释道”完成了从宇宙生成论到宇宙本 体论的转变，可以说是对老子哲学的总结概括与升华。王弼宇宙本体论思维方法的两层 含义可以用“以无为本”和“以无为用”这两个命题来表达，究其根本可以用“本末体 用”四字来概括。“本末体用”是由“本末”和“体用”这两个相互联系又相互区别的 范畴构成的；而“崇本息末”到“崇本举末”则是王弼对老子哲学的概括、发挥和升华。 在王弼看来“息末”和“举末”并不排斥，二者是统一于“崇本”这个前提的。王弼是 从“以无为本”的宇宙本体论中推出“名教本于自然”思想的。在王弼看来，国家制度、 等级名分都是“道朴散为器”的结果，故名教属于可见的有形的器物世界，自然属于无 形无名的本体世界。在老子看来自然与名教是对立的，而王弼却把名教与自然的关系转 化为本末不离的体用关系，所以名教与自然是统一不可分割的。王弼认为名教本于自然， 所以想要维护名分尊卑的社会秩序，就必须顺应自然之道；此外王弼的名教本于自然论 还有另一内涵，即“圣人有情”说，他认为圣人有情而无累。王弼思想的贡献是不可磨 灭的，但其思想也有自身的局限性。不过就当时的历史条件来看，王弼思想调和了当时 名教与自然之间的矛盾，所以其思想的出现还是自然并合理的。 关健词 王弼 以无为本 名教自然 I 万方数据 Abstract Abstract The Tao of Lao Zi focuses on the meaning of its generative theory, while he puts forward some thinking on the aspect of ontology, but no systematic discussion ,however, Wang Bis Yi Wu Shi Dao complete the transformation from the theory of cosmology to the universe ontology, it can be called the summary and sublimation of the philosophy of Lao Zi. The two implications of Wang Bis thinking method of the universe ontology can be expressed by the proposition of Yi Wu Wei Ben and Yi Wu Wei Yong, which can be summarized into Ben Mo Ti Yong. Ben Mo Ti Yong is composed of the two categories of Ben Mo and Ti Yong, which are connected but different,while the Chong Ben Xi Mo and Chong Ben Ju Mois the generalization ,development and sublimation of Lao Zis philosophy.In Wang Bis opinion,Xi Mo and Ju Mo are not mutually exclusive, and the two are unified in the premise of Chong Ben.Wang Bi elicited the the Confucian ethical code originates from nature thought from the Yi wu wei ben.In Wang Bis view, state institution and rank are the result of Tao Pu San Wei Qi, so the Confucian ethical code belongs to the material world and nature belongs to the invisible world.In Lao Zis opinion, nature and the Confucian ethical code is opposite, but Wang Bi translates the relationship between the Confucian ethical code and nature into the impartible relationship between Ti and Y