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魏晉「聖人」思想之探究 -- 以西晉到東晉的轉折為中心=The Research of Thoughts of Wei-Jin "Saint Ren": concentrated on the turning point form Si-Jim to Dong-Jing |
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許棋淵 (著)=Hsu, Chi-yuan (au.)
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| Date | 2007.06.28 |
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| Pages | 115 |
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| Publisher | 南華大學文學研究所=Department of Literature, Nanhua University(南華大學文學系) |
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| Publisher Url |
http://nhulit.nhu.edu.tw/front/bin/home.phtml
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| Location | 嘉義, 臺灣 [Chia-i, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | master |
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| Institution | 南華大學 |
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| Department | 文學研究所 |
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| Advisor | 賴麗蓉 |
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| Publication year | 95 |
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| Keyword | 慧遠; 竺道生; 謝靈運; 僧肇; 聖人; 理想人格; 心性論; 王弼; 郭象 |
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| Abstract | 「聖人」在中國文化中，是一重要的理想境界的追求。以王弼、郭象為代表的玄學，對於「聖人」之論述從「才性」論之，因此，成聖只具偶然性。由於魏晉玄學兼綜先秦儒、道之思想，故回至先秦的儒、道而論，其皆推崇聖人且肯定「聖人」是人人可經由實踐工夫而臻至。所以，王弼、郭象到底對「聖人」是否可經由實踐而至的看法究竟為何？「成聖」對於王、郭而言只具偶然性，蓋王、郭之聖人論是一「直契聖証的」的聖人論，達聖証的聖人是天生人成的，故其論述聖人之境界、工夫皆直指渾融無礙之最終圓境。
晉室南渡，由於「佛學」的影響，翻轉了從玄學以來「以才論聖」之觀點，慧遠、僧肇認為成聖的方式是多元化的；竺道生則肯定「人人皆具成佛之聖性」；謝靈運則站在儒、釋、道三教融通的立場，肯定「心」的能動性：不論是佛、儒家的聖人、道家的真人或至人，都有達到的可能性。因此，從玄學以來「以才論聖」之「成聖只具偶然性」，慢慢地轉變為肯定「心」的能動性，成聖則具普遍性。
所以，筆者首先爬梳出先秦儒、道其思想的終極價值，並從心性的論點檢視，欲證成其終極理境，是人人可藉由其修養工夫而至，而「聖人」即為經由工夫實踐而至的理境。目的是要證明兩家皆有成就個體價值的肯定，而達至最高之理想境界－「聖人」。其次，從心性的論點檢視王弼、郭象的著作，目的是要探究：在先秦的儒、道二家若有心性方面的肯定，為何玄學家在儒道兼綜的基礎下，並不肯定「聖人」可至？第三，筆者從晉室南遷後之佛學著手，以慧遠、僧肇、竺道生、謝靈運的著作為研究對象，並從心性的論點觀察晉室南遷後之代表思想家對「聖人是否可經由學而至」的論點為何。
Saint-Ren is an important aspiring of ideal confines in Chinese culture. Wang-Bi and Guo-Xiang are in the name of Wei-Jin-Xuan-Xue ,and they think Saint-Ren is born to be,therefore,to become Saint-Ren is accidental for eveyone.We must return to Ru-Jia and Dao-Jia to survey Wei-Jin-Xuan-Xue for its thoutghs contain Ru-Jia and Dao-Jia. Ru-Jia and Dao-Jia all enthrone Saint-Ren and affirm that it can be accomplished to arrive by everyone.So how about Wang-Bi and Guo-Xiang’s thoughts of accomplished to the ideal confines? As far as Wang-Bi and Guo-Xiang are concerned, to be Saint-Ren is accidental because their discuss on Saint-Ren is straight to the ideal confines.The person who arrive the ideal confines is born to be. So they all discuss that Saint-Ren and its course which is accomplished to be are from Saint-Ren this ultimate confines.
After Jin Dynasty moving to south, Buddhism gradually affects the points that Saint-Ren is born to be.Hui-Yuan and Seng-Zhao think that the way to arrive Saint- Ren is several;Jui-Dao-San affirm that everyone owns Saint-Ren this essence to become Buddha.Xie-Ling-Yun take the ground of intercommunicating of Ru-Jia,Buddism and Dao-Jia and affirm that 「mind」owns the power to be Saint-Re.Therefore,the discuss that Saint-Re is born to be is gradually changed that everyone can through accomplishing to arrive Saint-Ren and this means that to be Saint-Ren is ecumenical.
So I will prove that the thoughts of Saint-Ren in Ru-Jia and Dao-Jia are able to be accomplished by everyone.Then I take the ground of Xin-Xing-Lun on Wang-Bi and Guo-Xiang’s text to research that if the thoughts of Ru-Jia and Dao-Jia affirm Saint-Ren could be accomplished by everyone’s spirits,why doesn’t Wei-Jin-Xuan-Xue which intercommunicate the thoughts of Ru-Jia and Dao-Jia affirm that Saint-Ren can be accomplished by everyone’s spirits?Third, After Jin Dynasty moving to south,I take four denotatum－Hui-Yuan, Seng-Zhao, Jui-Dao-San and Xie-Ling-Yun－to prove that Saint-Ren in their theories are gradually to be accomplished by everyone.
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| Table of contents | 第壹章 緒論
第一節 研究動機
第二節 文獻回顧
第三節 研究進路
第貳章 先秦儒家與道家的聖人觀
第一節 先秦儒家的聖人觀
一、孔子的聖人觀
二、孟子的聖人觀
三、荀子的聖人觀
第二節 先秦道家的聖人觀
一、老子的聖人觀
二、莊子的聖人觀
第參章 魏、西晉的聖人論
第一節 王弼、郭象哲學論「性」
一、魏晉以前論「性」
二、魏晉「才性論」
三、王弼論「性」
四、郭象論「性」
第二節 王弼、郭象哲學中之工夫論或方法論問題
一、王弼的「忘」
二、郭象「寄言出意」
第三節 王弼及郭象之聖人論
一、王弼的聖人論
二、郭象的聖人論
第肆章 東晉、南朝宋之聖人論─宗教式的聖人論
第一節 東晉初期的佛學發展
一、南渡後之玄學內容承繼王弼、郭象的哲學
二、佛學的玄學化
三、六家七宗說
第二節 慧遠、僧肇哲學之聖人論－「成聖之路多元化」的實踐觀點
一、慧遠之聖人論－兼攝大、小二乘之修行工夫，兼顧眾生成佛的聖人論
二、僧肇之聖人論－「體極多方」的聖人論
第三節 竺道生、謝靈運之「聖人論
一、竺道生之聖人論－肯定「佛性」為人人達聖証的可能根據
二、謝靈運〈辨宗論〉中所呈現之聖人論－站在三教融通的立場，肯定「心」的自發自覺
第伍章 結論 |
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| Hits | 1477 |
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| Created date | 2008.05.02 |
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| Modified date | 2015.06.02 |
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