王安石的哲学思想与《三经新义》
发布时间：2019-01-17 10:29
【摘要】： 我的这篇文章主要是对王安石的哲学思想与《三经新义》展开研究,同时在这个基础之上探讨它们之间的关系。 王安石的哲学思想与《三经新义》的关系给我们的一种印象就是:王安石用来指导变法的著作《三经新义》好像有些沦为变法的政治宣传资料之嫌,其学术成就也就可想而知了。 王安石的哲学思想本身就是一个内圣外王并重的体系:既将德性放在一个非常重要的地位,同时也注重对功利主义的追求,这是王安石哲学思想体系的一个本质特点。王安石的哲学思想是以“道”为本体的思想体系,王安石提出了“法其意”和“道之全”的思想。“法其意”就是要效法其精神实质,所以形式上可以而且必然与先王不同,王安石以此强调了“变”的思想。“道之全”与理学家以五常为道本体的体系有很大不同,王安石以“道之全”的思想为指导主张公开吸收佛道诸子百家的思想,王安石从“惟理之求”和“合吾心者”的标准出发,挣脱了一些条条框框的束缚,因而王安石所确立起的道不仅仅包括了一些道德伦理的内容,而且还有功利主义的因素。王安石的道本体作为最高的范畴表现在万物之中的人身上,就是人性。与王安石的道本体相对应,王安石人性论的内涵中既有德性的一面,又有智性的一面。德性是道德心性修养的根据,智性是外在事功的依据。所以,王安石的哲学思想本质上是一个内圣外王兼重的思想体系,与理学家偏重内圣的思想体系有很大的不同。 王安石哲学思想重视内在修养和功利主义的特性必然要在适当的时候以外王的形式体现出来,而王安石变法正是王安石哲学思想外王实践的形式,这个形式又是通过《三经新义》这个媒介将二者有机地联系在一起。所以,王安石哲学思想是“本”,这个“本”在注释《三经新义》的过程中将其思想贯彻和体现了出来。所以《三经新义》主要体现了王安石的哲学思想,在学术上也取得了重要成就。当然作为变法期间颁布的《三经新义》因政治环境的影响不免打上了为变法服务的色彩,也出现了一些与王安石哲学思想不相协调的因素。主要表现为用《字说》的解字方式来训释经典,因而造成了穿凿和形式主义的弊病。但是简单地将其等同于为变法服务的工具则是不合实际的。
[Abstract]:My article mainly focuses on Wang Anshi's philosophical thought and "three Classics and New meaning", on the basis of which the relationship between them is discussed. The relationship between Wang Anshi's philosophical thought and the "three Classics and New meanings" gives us the impression that Wang Anshi's book "three Classics and New meanings" used to guide the reform seems to have become a bit of a political propaganda material of reform. Its academic achievements can also be imagined. Wang Anshi's philosophical thought itself is a system that pays equal attention to both internal and external kings: it is an essential feature of Wang Anshi's philosophical thought system that virtue is placed in a very important position and the pursuit of utilitarianism is also emphasized. Wang Anshi's philosophical thought is a thought system with Tao as its Noumenon, and Wang Anshi puts forward the thought of "the meaning of law" and "the whole of Tao". "the meaning of law" is to emulate its spiritual essence, so it can and must be different from the former king in form, Wang Anshi emphasized the thought of "change" in this way. "the whole of the Tao" is very different from the system in which the Neo-Confucianism took the five Chang as the Noumenon of the Tao. Wang Anshi, guided by the thought of "the whole of the Tao", advocated the open absorption of the ideas of the hundred schools of Buddhism and Taoism. Wang Anshi set out from the standards of "only reason seeking" and "those who fit my heart" and broke away from some restrictions. Therefore, the Tao established by Wang Anshi included not only some moral and ethical contents, but also utilitarian factors. Wang Anshi's Tao Noumenon, as the highest category, is human nature. Corresponding to Wang Anshi's Tao Noumenon, Wang Anshi's theory of human nature contains both moral and intellectual aspects. Virtue is the basis of moral mind cultivation, intelligence is the basis of external work. Therefore, Wang Anshi's philosophical thought is essentially a thought system of internal and external kings, which is very different from that of Neo-Confucianism. Wang Anshi's philosophical thought attaches great importance to the characteristics of inner cultivation and utilitarianism, which must be reflected in the form of Wang outside at an appropriate time, and the reform of Wang Anshi is precisely the form of practice of the outside king in Wang Anshi's philosophical thought. In this form, the two are organically linked through the medium of the three Classics and the New meaning. Therefore, Wang Anshi's philosophical thought is "Ben", which is carried out and embodied in the process of annotating "three Classics and New meanings". Therefore, San Jing Xin Yi mainly embodies Wang Anshi's philosophical thought and has made important achievements in academic field. As a result of the influence of the political environment, the "three Classics" promulgated during the period of reform inevitably played a role in serving the reform, and there appeared some factors which were not in harmony with Wang Anshi's philosophy. The main manifestation is to explain the classics in the way of word interpretation, which leads to the defects of piercing and formalism. But it is unrealistic to simply equate it with a tool for the service of reform.
【学位授予单位】：上海师范大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：B244;K244
本文编号：2409967
[Abstract]:My article mainly focuses on Wang Anshi's philosophical thought and "three Classics and New meaning", on the basis of which the relationship between them is discussed. The relationship between Wang Anshi's philosophical thought and the "three Classics and New meanings" gives us the impression that Wang Anshi's book "three Classics and New meanings" used to guide the reform seems to have become a bit of a political propaganda material of reform. Its academic achievements can also be imagined. Wang Anshi's philosophical thought itself is a system that pays equal attention to both internal and external kings: it is an essential feature of Wang Anshi's philosophical thought system that virtue is placed in a very important position and the pursuit of utilitarianism is also emphasized. Wang Anshi's philosophical thought is a thought system with Tao as its Noumenon, and Wang Anshi puts forward the thought of "the meaning of law" and "the whole of Tao". "the meaning of law" is to emulate its spiritual essence, so it can and must be different from the former king in form, Wang Anshi emphasized the thought of "change" in this way. "the whole of the Tao" is very different from the system in which the Neo-Confucianism took the five Chang as the Noumenon of the Tao. Wang Anshi, guided by the thought of "the whole of the Tao", advocated the open absorption of the ideas of the hundred schools of Buddhism and Taoism. Wang Anshi set out from the standards of "only reason seeking" and "those who fit my heart" and broke away from some restrictions. Therefore, the Tao established by Wang Anshi included not only some moral and ethical contents, but also utilitarian factors. Wang Anshi's Tao Noumenon, as the highest category, is human nature. Corresponding to Wang Anshi's Tao Noumenon, Wang Anshi's theory of human nature contains both moral and intellectual aspects. Virtue is the basis of moral mind cultivation, intelligence is the basis of external work. Therefore, Wang Anshi's philosophical thought is essentially a thought system of internal and external kings, which is very different from that of Neo-Confucianism. Wang Anshi's philosophical thought attaches great importance to the characteristics of inner cultivation and utilitarianism, which must be reflected in the form of Wang outside at an appropriate time, and the reform of Wang Anshi is precisely the form of practice of the outside king in Wang Anshi's philosophical thought. In this form, the two are organically linked through the medium of the three Classics and the New meaning. Therefore, Wang Anshi's philosophical thought is "Ben", which is carried out and embodied in the process of annotating "three Classics and New meanings". Therefore, San Jing Xin Yi mainly embodies Wang Anshi's philosophical thought and has made important achievements in academic field. As a result of the influence of the political environment, the "three Classics" promulgated during the period of reform inevitably played a role in serving the reform, and there appeared some factors which were not in harmony with Wang Anshi's philosophy. The main manifestation is to explain the classics in the way of word interpretation, which leads to the defects of piercing and formalism. But it is unrealistic to simply equate it with a tool for the service of reform.
【学位授予单位】：上海师范大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：B244;K244
【引证文献】
相关硕士学位论文 前1条
1 赵贺民;王安石人性论研究[D];陕西师范大学;2011年
，本文编号：2409967
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