【作者】 刘玲娣；

【导师】 熊铁基；

【作者基本信息】 华中师范大学 ， 历史文献学， 2005， 博士

【摘要】 本文以汉魏六朝的老子其人其书为研究对象,在尽可能全面疏理这个时期的老子观和《老子》注的基础上,对汉魏六朝老学发展的基本情况和特点进行了较为深入的分析和归纳。由于这个时期是老子角色由人到神演变的关键时期,而且不同阶层在不同程度上给予过老子其人其书特别的关注,所以本文把老学史的研究对象从《老子》注扩大到了“老子观”。本文所谓《老子》注,是指这个时期存世的《老子》注本;所谓“老子观”,则是指在这些《老子》注本之外,人们因时代不同以及宗教、学术立场的差异对老子其人其书的不同看法。全文分为上下二篇,上篇题为《汉魏六朝时期的老子观》,由一、二、三章组成;下篇题为《汉魏时期的<老子>注》,由四、五、六章组成。各章的写作意图、思路和大意如下: 第一章《汉代老子观的变化》。这一章主要论述老子在汉代人眼中的角色变化,特别是老子是如何逐渐从人演化为神的。重点论述了以下三个问题,即从《史记》看老子角色的转化、从“黄老”和“黄老道”看东汉的老子观、以及从东汉末年碑铭《老子铭》看东汉的老子观。通过以个案带动整体的具体分析,本文认为,西汉以神话黄帝来抬高老子的地位。尽管西汉出现了不少有关老子的神秘传说,但老子基本上是人不是神。黄老学在政治上的失势以及神仙家、方仙道向道家的靠拢促使了老子身份的进一步变化。在东汉的史籍中也有两个与老子相关的词语“黄老”和“黄老道”。“黄老”在东汉及其以后的并称,已经和《史记》中的并称具有不同的意义,活跃在民间的以追求长生不死为目的的神仙家、养生家和方士们,推动着老子一步一步成为神仙。东汉后期,太平道习“黄老道”,桓帝也好“黄老道”并祭祀老子,但它们并不是同一意义上的“黄老道”。 第二章《汉魏六朝的佛、道老子观》。这一章主要考察道教徒和佛教徒如何认识老子其人其书,分析他们老子观背后的宗教背景和时代根源。本文认为,在汉魏之后,特别是南北朝时期,有关老子的神话传说大多是围绕老子的化生故事展开的,这些化生故事具有一定的创世神话色彩,它们是道教历史观和世界观的依凭。佛教徒的老子观则主要是围绕着老子化胡说展现出来的,为了反对道教,他们一方面强调老于是人不是神,另一方面也强调道家之书中只有《老子》是真典。佛教徒在化胡说中所表现出来的老子观,实质上是以道家老子反对道教老子。此外,本章还选取了这个时期佛教徒和道教徒中最有代表性的两个人物牟子和葛洪,对他们的老子观进行了具体分析。认为牟子的老子观代表了早期佛教依托《老子》进行传播的特点,而葛洪的老子观则代表了汉魏以后道教神仙学与老子原义的必然分歧。 第三章《魏晋士人的老子观》。这一章主要考察魏晋玄学家及与玄学关系密切的士人如何认识和评价老子,具体分析了何晏、王弼、阮籍、孙盛等人的老子观。何、王对孔老圣、贤的评价、对圣人有欲无欲、有情无情的认识体现了玄学企图会通儒道、为名教寻找合理根据的意图。更多还原

【Abstract】 This dissertation mainly studies Lao Tze and his works in the period from Two Han Dynasties to the Six Dynasties. Based on the clarification of views toward Lao Tze and notes on the book "Lao Tze " (《老子》) in this period, analyzes the development and characteristics of Laoism in the period from Two Han Dynasties to the Six Dynasties. It is in that period that Lao Tze has been viewed gradually as an immortal instead of a human; moreover, in that period Lao Tze and his works have received considerable attention, so this dissertation broadens its study interest from notes on "Lao Tze" to the views toward Lao Tze. Such a term "Notes on Lao Tze’" refers to all the existed explanations on the book "Lao Tze" and such a term "views toward Lao Tze" means the different opinions toward Lao Tze and his works in that period as well as the explanations on "Lao Tze ". This dissertation contains two parts: the first part, with its title as "the views toward Lao Tze in the period from Two Han Dynasties to the Six Dynasties", consists of three chapters: chapter one, chapter two and chapter three; The second part, whose title is "the views toward Lao Tze in the period from Two Han Dynasties to the Six Dynasties", consists of chapter four, chapter five and chapter six. The main contents of each chapter are summarized as the followings:With "The Variation of Views toward Lao Tze in Han Dynasty" as its title, the first chapter illustrates the changes of role of Lao Tze in the eyes of the people in the Two Han Dynasties, particularly the processes of how lao Tze gets its Immortal figure. It elucidates three questions, they are: the changes of the role of Lao Tze from the "Shiji" (《史记》) point of view; the views toward Lao Tze in eastern Han Period from Huang Lao( "黄老 " ) and Huang Lao Dao ("黄老道 ") point of view; and from the "Lao Tze Ming’ ("老子铭 ") point of view in the later years of Eastern Han Dynasty. After carefully examining the historical evidences, the dissertation considered that although it appeared many legends about Lao Tze in Western Han period, Lao Tze was a human rather than an immortal in that period. However, as the political influence of laoism declined and the immortalism and laoism integrated, the figure of Lao Tze varied. Evidences showed that some people intended to promote the social position of Lao Tze in Western Han period through immortalizing him. In Eastern Han period, there were two terms related to Lao Tze, one is "Huanglao" ("黄老") , the other is "Huanglaodao" (" 黄老道 "). But the integration of "Huangdi" ("黄帝") and "Lao Tze" in Eastern Han period and after implied differently from that in "Shiji". The immortalists, whose aim is to pursue undying lives have pushed Lao Tze to become an immortal gradually. In the late Eastern Han period, "Taiping Dao " ("太平道") and Emperor Huan both worshiped "Huanglaodao", but they didnot mean the same thing.The title of the second chapter is "Buddhism and Taoism views toward Lao Tze in the period from Two Han Dynasties to the Six Dynasties. This chapter aims at examining how Buddhism and laoism view lao Tze and his works, and analyzing religious background and epoch resources behind these views. The dissertation considers that after Han and Wei period, in particular, the Nan Chao and Bei Chao period, the legends about lao Tze are closely related to his birth. These stories, which are full of mysteriousness, reflect the historical and world view of Taoism. The Buddhism view toward Lao Tze is based on the criticism of the legend stories about Lao Tze. On the one hand, they insist on that Lao Tze is a human rather than an immortal; on the other hand, they agree that "Lao Tze" is one of the allusions of Taoism works. The Buddhism view toward Lao Tze is in fact to use what they know about Taoism to attack Taoism. In addition, this chapter has selected two representative historical figures (Mouzi for Buddhism and Gehong for Taoism to analyze their views toward Lao Tze. The comparison shows that whereas Mouzi’s( “ 牟子” ) view toward lao Tze reflects the Buddhism spreading characteristics in its early period, that is, Buddhism can not be spread unless it relies on Taoism Lao Tze, Gehong’s (“ 葛洪 ”) view toward Lao Tze represents the differences between the origin meaning of Lao Tze and the Immortal Taoism after Han and Wei Dynasty.The third chapter, which is titled as "The scholars’ view toward lao Tze in Wei and Jin Dynasty", elucidates how the metaphysics evaluates lao Tze. It emphasizes on some famous scholars’ views toward Lao tze, such as, He An, Wang Bi, Yuan Ji, Sun Sheng and so on. He and Wang attempt to find foundation for famous religions through comparing Taoism and Confucianism, evaluating the saints’ doctrines. In fact, the slogan Sheng ren ti wu( " 圣人体无 " )implies the Confucian ethic morality and political views of the metaphysics. The concepts of Zhiren( " 至人 ")and Zenren( " 真人 " ) expressed by Ruan Ji in his Da ren xian sheng"(" 大人先生 ") is the ideal personality which is the combination of Lao Tze and Zhuang Tze. Meanwhile, the criticism of Sun Sheng (the Eastern Jin scholar) toward Lao Tze is based on the negative influence of the metaphysics in the social realities. From He, Wang to Sun, the differences among the scholars’ evaluations toward lao Tze reflect the development routines of the metaphysics, that is, it initially integrates Taoism with Confucianism, then formally opposes Confucianism and finally agrees with Confucianism.The title of the fourth chapter is "the Huang laoismization of ’Lao Tze’". It illustrates the variation of the explanations of "Lao Tze" from the academic history point of view. The careful examination of the current available notes to "lao Tze" reveals that the explanations have three trends: Huang Laoismization, Taoismization and Metaphysicanization. With "Huai Nan Zi" as its magnum opus, Huang Lao Taoism in Han dynasty has influenced significantly the academic, religion and更多还原