【作者】 刘伟；

【导师】 许兆昌；

【作者基本信息】 吉林大学 ， 中国古代史， 2011， 博士

【摘要】 本文以《郭店楚墓竹简》一书中的儒家著作为研究基础,对其中所见之生死观念加以探讨。全文共分以下七个部分:第一章是对郭店楚简中的儒家文献进行界定。郭店楚简共有18篇文献,这些文献不是某一学派的专著,只有将其中属于儒家的文献确定后,才能在此基础上进行下一步研究。笔者认为郭店楚简中可以确定的儒家著作共有10篇:《缁衣》、《鲁穆公问子思》、《穷达以时》、《五行》、《成之闻之》、《尊德义》、《六德》、《语丛一》、《语丛二》及《语丛三》。此外,《唐虞之道》、《忠信之道》及《性自命出》等3篇文献学术界虽有争论但却具有浓厚的儒家色彩。第二章探讨的是对生命本质(人性)的认识。在人性的来源上,郭店儒简对人性来源有明确的认识:人性源于人的生命,而人的生命源于天,由此可知人性最终源于天。在人性的属性与内容上,郭店儒简指出人性首先表现为一种情感、欲望,如喜、怒、哀、悲、欲等。其次,人性亦表现为一种道德品质,如仁、孝等。人性的两个层面关系密切,道德层面的“性”源于人的情感。在人性所具有的特点上,郭店儒简指出人性具有同一性、动态性与可变性。同一性是指人本应具有的相同或相近的品性。人性又是动态的、可变的因此它可以通过“习”来塑造、培养。在人性善恶的判断上,郭店儒简明显带有早期儒家人性论的特点,还没有形成明确的价值判断,但为人性论的进一步发展奠定基础。第三章探讨的是对生命价值的认识。郭店儒简认识到以仁、义、礼、智为代表的道德品质是生命价值追求的主要内容。仁主要表现为爱人及孝德。义是各种美德的表现,同时又是一种尊贤的行为以及君臣之间应遵守的德行。礼主要表现为一种外在的行为规范及恭敬的行为。智主要表现为对贤人及其品行的认知以及一种作为丈夫应具有的德行。圣人是儒家价值追求的最高境界。圣人应具备仁、义等道德品质,拥有天德及闻“天道”、知“天道”的能力。郭店儒简中既出现圣人不可学的思想倾向又出现圣人可学的思想倾向,这反映出它在圣人认识上的过渡性特征。郭店儒简认识到忧、乐(lè)是实现生命价值的前提,没有忧与乐就不能有德。忧是一种内心之忧,人要有忧道不忧贫的意识;乐是内心的快乐,人应当在道德践行的过程中去体认快乐。第四章探讨的是对命运的认识。天人关系的厘清是探讨命运的前提,郭店儒简中的天人关系有两种:天人合一与天人有分。天人合一主要表现为人的生命源于天、人道源于天两方面。天人有分主要表现为天人各有职分。郭店儒简认识到命运对人的生死穷达起决定作用,它有“遇”、“时”、“世”等表现形式。郭店儒简指出知命的条件有“知道”和“知博”及“知人”等三个。“知道”主要是指对天道与人道的了解,就人而言主要应了解人道。“知博”是指广泛地了解道德品质。“知人”是认识到人所具有的道德品质。在知命与知行的关系上,郭店儒简提出由“知命”达“知行”的观点。“知行”的内容是指道德践行,这一认识反映出儒家对命运的一种积极心态。第五章探讨的是对养生的认识。对生命的尊重与关爱是养生得以施行的前提。郭店儒简认识到生命是宝贵的,反对滥用杀罚,主张杀戮和刑罚要在“道”的指导下施行。关爱人的生命还可以从注重维系民众的基本生存条件上看出。在养生方法上,郭店儒简指出可以根据体内血气运行的实际情况进行养生活动,使生命得以延续下去避免夭亡的危险。人的生命力与血气的强弱关系密切,郭店儒简认识到人在年老气衰时会特别注意自身的养生保健。养生不仅包括身体层面还包括心理及社会层面,这一层面的养生主要体现在养心上。至于养心的途径,郭店儒简指出可以通过仁、义等道德品质及“乐”(yuè)等。通过养心不但可以使内心产生美德同时还会减少欲望对人生命的戕害,起到养生保健的功效。第六章探讨的是对“死”的认识。郭店儒简重视死亡,这一点可以从对举办丧礼的重视上看出。郭店儒简认识到只要统治者施行德治,民众就会为他们效力,不惧怕死亡。在死亡取向上,郭店儒简认识到多数人的死亡取向是以“利”为主,有些人则以“义”、“忠”等道德品质为主,与前者相比,它更赞同后者。以“义”、“忠”为代表的各种道德品质对人而言非常重要,死也不能抛弃。对于死后世界郭店儒简未曾提及,通篇未见一个“鬼”字。在死后的名声上,郭店儒简主张要为后世留个美名,人们可以通过“立德”、“立功”和践行道德品质等三种方式名传后世。第七章是基于生死观的角度探讨郭店儒简在早期儒学发展过程中的地位。郭店儒简是从孔子过渡到孟子、荀子的中间环节,这一点可从以下四个方面看出:第一,对生命本质的深刻认知;第二,对命运的正确把握;第三,对养生传统的继承与完善;第四,对死的理性认识。以上四个方面从不同的角度反映出郭店儒简在早期儒学发展过程中的重要地位,它上承孔子,下启孟子,为儒学的进一步发展奠定了坚实的基础。更多还原

【Abstract】 Based on the Confucian works of the Bamboo slips of Chu tomb in Guodian, this article discusses the view of life and death. The full text is divided into seven parts:ChapterⅠdiscriminats Confucian works from Guodian Chu Bamboo slips. Guodian Chu Bamboo slips have 18 works. These works are not belonged to one single school. Determining these Confucian works is the foundation of next research. There are 10 Confucian works in Guodian Chu Bamboo slips: Zhi Yi, LumuGong Wen ZiSi, QiongDa YiShi, Wu Xing, ChengZhi WenZhi, Zun Deyi, Liu De, Yuncong Yi, Yucong Er, Yucong San. In addition, TangYu ZhiDao, ZhongXin ZhiDao, XingZi MingChu relate closely to the Confucianist.ChapterⅡfocuses on the essence of life (human nature). On human nature’s origin, Guodian Confucian Bamboo slips realize that the human nature stems from life. And life stems from the heaven, so the human nature stems from the heaven. On human nature’s attributes and contents, Guodian Confucian Bamboo slips realize that the human nature displays one kind of emotions and desires, such as pleasure, anger, sorrow, sadness and desire. The human nature also displays one kind of moral characters such as benevolence and filial. The two attributes of human nature are linked clsely. The moral characters stem from person’s emotion. The human nature is identical, dynamic and variable. The identity refers to human have originally the same or similar nature. The human nature can be cultivated by‘Xi’. Guodian Confucian Bamboo slips’judgment on human nature’s good and evil is not mature, which has not formed the explicit value judgment. Guodian Confucian Bamboo slips have laid the foundation for the theory of human nature’s further development.ChapterⅢfocuses on the value of life. Guodian Confucian Bamboo slips regard moral characters as human’s life value, such as benevolence, righteousness, ceremony and wisdom. The benevolence mainly performances loving people and filial. The righteousness mainly performances the moral excellence, respecting the talented person and one kind of rulers between the ministers and his Officials. The ceremony mainly performances one external behavior standards and the respectful behavior. The wisdom mainly performances the understanding of a worthy person and one kind of conducts that the husband should have. The sage is the highest boundary of Confucianist’s value pursuing. The sage should have moral characters such as benevolence and righteousness. The sage should also have noble personal characters and the ability of knowing‘Dao’. Guodian Confucian Bamboo slips both present the thought of tendency which the sage cannot be imitated and to present the tendency which the sage can be imitated. This reflects the transitional characteristic on the sage. Sorrow and happy are premises of life value’s realization, without them people cannot get the moral characters. Sorrow is the misery which comes from the heart. Guodian Confucian Bamboo slips point out that human must have the sense of hardship. Happiness is the innersent joy of humanbeing. Guodian Confucian Bamboo slips point out that happiness can be obtained in the morals fulfilling.ChapterⅣfocuses on the destiny. The relations of heaven and human are premises of understanding the destiny. The relations of heaven and human include‘Tian Ren He Yi’and‘Tian Ren You Fen’.‘Tian Ren He Yi’performances that life and moral character stems from the heaven.‘Tian Ren You Fen’refers that the heaven and hunman have their own respective work. Guodian Confucian Bamboo slips reliaze that the destiny dominates person’s life and death. Destiny has three manifestations:‘Yu’,‘Shi’(时) and‘Shi’(世). Guodian Confucian Bamboo slips reliaze that grasps the destiny should have‘ZhiDao’,‘ZhiBo’and‘ZhiRen’.‘ZhiDao’referrs to understanding of‘TianDao’and‘RenDao’.‘RenDao’is the most important to hunmanbeing.‘ZhiBo’referrs to knowing more moral characters.‘ZhiRen’referrs that the humanbeing should have moral characters. Guodian Confucian Bamboo slips propose fulfilling from the understanding the destiny to gaining moral characters.ChapterⅤfocuses on preserving one’s health. Respecting and careing for the lives is the kay to keep good health. Guodian Confucian Bamboo slips reliaze that the life is precious. They do not agree abusesing slaughters and penalties. Slaughters and penalties shoud be implemented under‘Dao’. Showing love to lives should maintain populace’s basic survival requirement too. On keeping in good health methods, Guodian Confucian Bamboo slips maintenance hunman’s‘XueQi’, which can lengthen the life and avoid the premature death. Human’s vitality and vigor are related closely to‘XueQi’. When old man’s vitality is weaked, he try to preserve his health. Preserving one’s health not only includes the bodily stratification plane but also includes psychologcal and social stratification plane. This mainly manifests in the spiritual cultivation. Guodian Confucian Bamboo slips referr to by moral characters and music can keep spiritual cultivation. Not only the spiritual cultivation may create the innermost virtue but also reduce the desire which injures lives.ChapterⅥfocuses on death. Guodian Confucian Bamboo slips take seriously to death, which can be confirmed by funeral rite. Guodian Confucian Bamboo slips realize that the rulers govern the populace by the moral character, and the populac will not fear of death. On death value orientation, Guodian Confucian Bamboo slips realize that most people’s death orientation is by‘the advantage’primarily, others prefer to righteousness and loyalty. Guodian Confucian Bamboo slips approve of the latter. Guodian Confucian Bamboo slips realize that‘righteousness’and‘loyalty’are precious, which cannot be get rid of until death. Guodian Confucian Bamboo slips do not concerned the ghost. There are no‘ghosts’in this article. Guodian Confucian Bamboo slips realize that there are three ways to keep good reputation for the later generation, such as‘Li De’,‘Li Gong’and fulfilling the moral characters.ChapterⅦbaces on the view of life and death, discusses the Guodian Confucian Bamboo slips’status in early Confucianism developing process. Guodian Confucian Bamboo slips are the middle links from Conufcius to Mencius and Xun Zi, which can be seen by the following four aspects: First, Guodian Confucian Bamboo slips have profound cognition to the life essence; Second, Guodian Confucian Bamboo slips have correct assurance to the destiny; Third, Guodian Confucian Bamboo slips inherit and perfect the tradition of keeping in good health. Fourth, Guodian Confucian Bamboo slips keep rational understanding to death. These aspects reflect Guodian Confucian Bamboo slips’important position in the early Confucianism developing process, which has laid the solid foundation for the Confucianism further development.更多还原