吴澄理学思想研究

【作者】 孙美贞；

【导师】 徐远和；

【作者基本信息】 中国社会科学院研究生院 ， 中国哲学， 2000， 博士

【摘要】 创始于两宋的理学，是古代中国汉族文化的表征。所谓理学，又称性理学，乃是东方所特有的哲学的人学。性理学从创立伊始，即以“人”作为中心议题,围绕“人”而展开哲学的人学。周敦颐的“太极”、“人极”说,开启了这种哲学的人学的序幕。经过张载、二程,直至朱熹，从“性即理”的致思路线，以理本论的“理学”体系,将中国古代哲学的人学推上了新的高峰。而自宋迄明，陆九渊、王守仁，则从“心即理”的致思路线,以心本论的“心学”体系，将中国古代哲学的人学推上了又一个新的高峰。吴澄这位生活于蒙元社会而又具有强烈的现实感的理学家和经学家,则宗朱兼陆，创立了元代理学中的一大流派。 吴澄与许衡同为元代理学的两个主要代表人物，有“南吴北许”之称。如果说，以许衡为代表的学派代表了元代理学的正宗，那么,以吴澄为代表的学派无疑是元代理学的别支。然而,元代理学虽以许衡所代表的程朱理学为中心,而其学术发展方向却更多地依赖于兼综朱陆的吴澄。 本文除绪论、结论外,共有七章。大体分为四部分：第一部分描述吴澄的生平及社会和学术背景，第二部分探讨吴澄思想的渊源，第三部分阐发吴澄的理学思想，第四部分论述吴澄理学思想的影响。 对于吴澄理学思想的探讨，大别为道统论、本体论、心性论、工夫论和经学思想。 作为汉族学者，吴澄在蒙古游牧民族入主中原,致使中华传统文化面临危机的情况下,突出道统问题,强调“贞下起元”，可以说是学术与政治的要求使然。 作为理学家，吴澄的学术根柢固是朱子学,但他绝无狭隘的门户之见，能够自觉地兼综陆九渊心学之长,所以，其学说中含有一定的心学成分。正是这种心学成分,成为元代理学中的“变量”，从体系内部促使理学向前发展，对明代心学起了直接孕育的作用。从这个意义上说，元代理学乃是宋代理学向明代理学过渡的中间环节。 作为经学家，吴澄志在接续朱子，站在理学的立场上，以己意疏解五经，阐发义理，属于理学经学。其经学成就显著，且有“通经致用”的倾向。 吴澄的兼综朱陆的学术取向以及理学经学思想，代表了元代理学的发展方向，不仅在中国学术思想史上占有重要地位，而且对朝鲜的性理学也产生了相当大的影响。尤其是在丽末鲜初朱子学传播期，以权近理学为中心，受吴澄的影响，在朝鲜性理学中注入了心学的因素，并最终影响到韩国性理学的致思路线，使作为朝鲜性理学正宗的朱子学更多地染上了“心学”的色彩。 总之，元代理学虽然是直承宋代理学，但并不只是单纯的继承，它还补充了宋代理学的某些不足，为理学在明代的进一步发展乃至向海外传播，提示了合乎逻辑的方向。其中，吴澄的作用不可忽视。更多还原

【Abstract】 Lixue, a rationalistic Confucian philosophy, known as Neo-Confucianism in the West, as Senglihak in Korea, originated in two-Song period, is the symbol of ancient China’s Han culture and the humanistic philosophy peculiar to the East Lixue, from its very beginning, had always based its own philosophy on the theory of humanism and centered on the problem of man under discussion. The theory of Taiji (the Supreme Ultimate) and Renji (the Individual Ultimate) which was created by Zhou Dunyi was the prelude to the philosophy of humanism. Since then, the ancient China’s philosophy of humanism had been developed step by step to its new height in accordance with the principle that "nature is nothing but reason"- the doctrinal system of Lixue, by those important figures, such as, Zhangzhai, Chenghao, Chengyi. and Zhuxi. On the other hand, during Song and Ming period, the ancient China’s philosophy of humanism had been developed once again to its very height by Liu Jiuyuan and Wang Shouren respectively in accordance with the principle that "mind is nothing but reason"- the doctrinal system of Xinxue (the mind-based theory) Being inherited the tradition of both Zhu and Liu, Wucheng, a great Confucian scholar of Meng-Yuan period and an expert in both Lixue and Jingxue, had founded one of the greatest schools of Neo-Confocianism through his realistic approach of the day.Like Wucheng, Xuheng was also a principal representative of the Neo-Confucianism of Yuan. There has long been known as "Ncmwubeixu" (Wucheng was an academic authority in the South and Xuheng was also an academic authority but in the North). If we regard the school led by Xuheng as the orthodox, then the school led by Wucheng was no doubt a separate school. Although the Neo-Confucianism of Yuan led by Xuheng had based its philosophy on the tradition of Cheng-Zhu, its academic trend of development, however, was much more dependent on Wucheng, who inherited the philosophy of both Zhu and Liu.This dissertation consists of seven chapters excluding both introduction and conclusion. On the whole, it can be grouped also under four heads: The first part relates to the life of Wucheng, and his social and academic background. The second part probes into the origin of Wucheng’s ideology. The third part elucidates his rationalistic thought. The last part discusses the impact of his rationalistic thought of philosophy.Wucheng’s theory of rationalistic approach consists of the following five areas: Daotonglun (theory of tradition of the Way), Bentilun (ontology), Xinxinglun (theory of moral nature), Gongfiilun (theory of moral cultivation) and Jingxiiesixiang (theory of study of the classics).Since the minority Mongolian tribes occupied Central Plains of China, the traditional Chinese culture had confronted with the new crises Wucheng, as a Han scholar, had stressed much on the question of transmission of Confucian way in orderto create a new academic atmosphere. We can say that all of those efforts had made especially for rejuvenation of Lixue either academically or politically.As a scholar of Lime, Wucheng, of course, was very rich in knowledge of the tradition of Zhuxi, yet he had still absorbed the nutrition of Xinxue from the tradition of Liu Jiuyuan simultaneously without any sectarian bias. So, doctrinally, the ideology of Wucheng, of course, was involved with some aspects of Xinxue, Just as such involvement, a kind of variable trend occurred within Lixue of Yuan caused directly the further development of Lixue and paved the way for the rise of Xinxue in Ming Dynasty Therefore, we can say that Lixue of Yuan acted as an intermedium in the process of transformation of Lixue from Song to Ming.As a scholar of Jingxue, Wucheng had kept to the stand of the tradition of Zhuxi on one hand, and had commentated also the Five Classics positively in order to expound its true meaning on the other. Wucheng undoubtedly was rich in knowledge of both Lixue and Jingxue. He had accomplished a great deal in the field of Jingxue and had made it possible for更多还原