阮籍名教与自然思想研究

  密级：分类号：学校代码：10075学号：20160021硕士学位论文阮籍名教与自然思想研究学位申请人：边艳楠指导教师：周浩翔副教授学位类别：哲学硕士学科专业：中国哲学院系名称：政法学院答辩日期：二○一九年六月  ClassifiedIndex:CODE:10075U.D.C：No.20160021ThesisfortheDegreeofMasterResearchonRuanJi'sConfucianethical（MingJiao）andNatureCandidate:BianYannanSupervisor:AssociateProf.ZhouHaoxiangCategoryofAcademicDegree:MasterofPhilosophySpecialty:ChinesephilosophyCollege:CollegeofPoliticsandLawDateofOralDefense:June.2019河北大学学位论文独创性声明本人郑重声明：所呈交的学位论文，是本人在导师指导下进行的研究工作及取得的研究成果。尽我所知，除了文中特别加以标注和致谢的地方外，论文中不包含其他人已经发 表 关于同志近三年现实表现材料材料类招标技术评分表图表与交易pdf视力表打印pdf用图表说话 pdf 或撰写的研究成果，也不包含为获得河北大学或其他教育机构的学位或证 书 关于书的成语关于读书的排比句社区图书漂流公约怎么写关于读书的小报汉书pdf 所使用过的材料。与我一同工作的同志对本研究所做的任何贡献均己在论文中作了明确的说明并表示了致谢。作者签名：Ｉ机轉日期：＞／／年彡月＞日学位论文使用授权声明本人完全了解河北大学有关保留、使用学位论文的规定，即：学校有权保留并向国家有关部门或机构送交论文的复印件和电子版，允许论文被查阅和借阅。学校可以公布论文的全部或部分内容，可以采用影印、缩印或其他复制手段保存论文。本学位论文属于１、限制公开口，在年月日限制期满后适用本授权声明。２、不限制公开＞［／。（请在以上相应方格内打“Ｖ”）作者签名：＿日期：＞／ｆ年Ｚ月厶日导师签名：＾科日期：％＞／／年＜月＞日保护知识产权声明本人为申请河北大学学位所提交的 题 快递公司问题件快递公司问题件货款处理关于圆的周长面积重点题型关于解方程组的题及答案关于南海问题 目为）的学位论文，是我个人在导师指导并与导师合作下取得的研究成果，研宄工作及取得的研宄成果是在河北大学所提供的研究经费及导师的研究经费资助下完成的。本人完全了解并严格遵守中华人民共和国为保护知识产权所制定的各项法律、行政法规以及河北大学的相关规定。本人声明如下：本论文的成果归河北大学所有，未经征得指导教师和河北大学的书面同意和授权，本人保证不以任何形式公开和传播科研成果和科研工作内容。如果违反本声明，本人愿意承担相应法律责任。声明人：封鎌曰期：糾／年６月Ｖ－日摘  要 I摘要 先秦时期，孔子提出了“正名”来匡扶礼教，老庄认为治国应该做到“无为”，顺从自然。两汉时期董仲舒提出“以名为教”来治国，以名定位，刘安和王充则用“自然无为”的思想来反对儒家的教化。曹魏时期，名教与自然的思想成为了辩论核心，二者辩证发展。 阮籍对待名教与自然关系的看法前后有明显的转折，他前期主张名教与自然相结合，后期则认为名教与自然相对立。他在前期的《乐论》中认为乐的本质是“和”，乐具有道德教化的社会功能，同时乐也能使人到达一个欢乐平和的精神境界。《通易论》中的“易”代表礼法秩序，依据秩序来维护礼教。他的自然思想认为自然是本体，元气是构成自然的物质，自然是和谐的，万物也是一体的。阮籍把精神自由作为境界，在他来看这也是自然。名教应该以自然为基础，在自然之上建立和发展，使自然与名教相结合。高平陵事变之后，阮籍对虚伪的名教深恶痛绝，他在名教与自然的关系问题上发生了转折，以自然之道来抨击名教。通过对“礼法之士”的批判来表达对名教的痛恨，经常酣饮大醉、缄口莫言，行为上不拘礼教，在理论上用“无君论和无政府”的思想来构造理想社会。在他的生命哲学中，他吸收了庄子的齐物和逍遥的思想，首先应该超越世累的束缚，达到放逸任自然的层次，上升到逍遥神游的境界，形成“大人先生”式的理想人格。 阮籍旷达宏远的精神品格以及放荡不羁的形象对后世影响深远，他的自然之性的思想对我们现代人恢复自然之心性有很大意义。 关键词阮籍名教自然调和越名教任自然河北大学硕士学位论文  IIAbstractInthePre-QinPeriod,Confuciusputforwardtheideaof"ZhengMing"tosupportthefeudalcodeofethics.Lao-Zhuangbelievedthatgoverningthecountryshouldbe"inaction"andobedienttonature.DuringtheWesternHanandEasternHanDynasties,DongZhongshuputforwardtheideaof"YiMingWeiJiao"togovernthecountryandlocateby“Ming”,whileLiuAnandWangChongusedtheideaof"calmandcontenthimselfofnature"toopposeConfucianism.DuringthetheThree-KingdomsPeriodofCaoandWei,thethoughtoftheConfucianethicalcodeandnaturebecamethecoreofthedebate,andtheydevelopeddialectically.RuanJi'sviewsontherelationshipbetweentheConfucianethicalcodeandnaturehavechangeddramatically.HeadvocatedthecombinationoftheConfucianethicalcodeandnatureintheearlystage,whileinthelaterstage,hethoughtthattheConfucianethicalcodewasoppositetonature.Inhisearlier"Musictheory",hebelievedthattheessenceofmusicwas"harmony".Musicalinstrumenthadthesocialfunctionofmoralenlightenment.Atthesametime,musiccouldmakepeoplereachahappyandpeacefulspiritualrealm.The"Yi"in"Tongyitheory"representstheorderoflawanddisciplinerite,andmaintainsfeudalcodeofethicsaccordingtotheorder.Hisnaturalthoughtholdsthatnatureisthenoumenon,vitalityisthesubstancethatconstitutesnature,natureisharmonious,andallthingsareone.RuanJiregardsspiritualfreedomasrealm,whichinhisviewisalsonature.TheConfucianethicalcodeshouldbebasedonnature,buildanddeveloponit,andcombinenaturewithitself.AftertheGaopingMausoleumIncident,RuanJicherishedanundyinghatredforthehypocriticalConfucianethicalcode.HetookaturningpointintherelationshipbetweenConfucianethicalcodeandnatureandcriticizedConfucianethicalcodeinthewayofnature.HeexpressedhisabhorrencefortheConfucianethicalcodebycriticizingthe"Scholarsinlawanddisciplinerite".Heoftendrankheavily,keptmouthshut,andactedirreverently.Intheory,heconstructedanidealsocietywiththeideaof"nomonarchandnogovernment".Inhisphilosophyoflife,heabsorbedZhuangZhou'sthoughtof"QiWu"and"Peripateticism".Firstofall,weshouldAbstract IIItranscendthebondageofsecularity,reachthelevelofindulgenceandnature,risetothefreeandunfetteredrealm,andformtheidealpersonalityof"DaRenXianSheng".RuanJi'sbroad-mindedandambitiousspiritualcharacterandunrulyimagehaveprofoundandlastinginfluenceonlatergenerations.Histhoughtofnatureisofgreatsignificancetoourmodernpeople'srestoringthenaturaltemperament.KeywordsRuanJiTheconfucianethicalcodeNatureReconciliationTranscendtheconfucianethicalcodeandallownatur河北大学硕士学位论文 IV目录 引言······································································································································1第一章名教与自然思想的渊源··························································································31.1先秦时期的“正名”与“无为”··············································································31.2两汉时期的“以名为教”与“自然”······································································41.3曹魏时期的“名教”与“自然”··············································································5第二章阮籍名教与自然调和思想·······················································································72.1济世名教思想·············································································································72.1.1少年济世思想···································································································72.1.2《乐论》中的名教思想·····················································································82.1.3《通易论》中维护礼教的思想·······································································112.2自然思想···················································································································112.2.1自然本体论·····································································································122.2.2自然和谐、万物一体·····················································································142.2.3精神自由乃自然·····························································································162.3名教与自然的调和···································································································17第三章阮籍越名教任自然思想························································································193.1由崇名教到任自然的转变·······················································································193.2越名教的政治哲学···································································································203.2.1批判“礼法之士”·························································································203.2.2酣饮避隐的态度·····························································································223.2.3不拘礼教的行为··································&midd