【作者】 孙文礼；

【导师】 丁毅华；

【作者基本信息】 华中师范大学 ， 中国古代史， 2004， 硕士

【摘要】 作为道家道教的经典著述和《老子》注疏体系的重要组成部分，加上处于秦汉时期从道家到道教的转型期间，《老子河上公章句》素来引发学者们的研究兴趣。本文借鉴诠释学的相关理论方法，试图对其思想体系进行一次较系统的探讨。 第一章侧重构建和探讨影响《河上公注》的文本意义的外在的诠释关系结构，主要从作者问题、指向问题和文本问题三个方面展开。作者问题上，暂时割裂传统上“《河上公注》的作者”与“河上公”的等同，悬置关于具体作者身份的考订：指向问题上，通过语词指称确定是书写作之初假定的读者身份应是君主侯王，不过实际流传中的事实的读者和影响的对象则主要是道家道教徒；文本问题上，主要阐述了是书流传过程中初始情形的不明朗、质疑频生的由来，并判定是书文本意义大体上的完整。 第二章展开《河上公注》思想体系的逻辑推衍全过程。作为宇宙始源的“道”是无形的存在，由此生化出的“气”是天地万物共同的有形的起源，人是“气”所生化的多样性的天地万物中高贵的特殊存在，其中又以君主侯王为特殊。“天人精气贯通”奠定了治身思想的合理基础，通过呼吸吐纳等方技获得的“精气”需要从“爱气养神”和“除情去欲”两方面予以保持和纯化，才可能实现个体人身的长生久视；“身国同一”则实现了从治身到治国的转换，通过布德施惠等手段获得的民众支持需要从“安民”和“去甚奢泰”两方面予以巩固和维护，才能实现国家政权的长治久安。 第三章以前文的探讨为基础论述了“除情去欲”和“去甚奢泰”对于君主侯王行为活动进行限制的重要性，并充分注意到“天人精气贯通”和“身国同一”在整个逻辑推衍进程中的转换作用．然后，试图阐明《河上公注》思想体系的逻辑推衍进程同整个历史大背景的逻辑发展进程的相吻合。更多还原

【Abstract】 As one of the classical writing of Taoism and the important component of notes and commentaries system of Lao Tzu, in addition being in course of Taoism transmutation in Ch’in & Han dynasties, the Ho-shang Kung Commentaries on the Lao Tzu usually causes the scholars’ research interest. This thesis uses the methodology of hermeneutics for reference, and attempts to carry on systematic discussion to its thought system.Chapter one emphasizes particularly on structuring and expounding the external annotation structure which impacts on text meaning of the Ho-shang Kung Commentaries on the Lao Tzu, mainly involved in author issue, aim issue and text issue. On the author’s issue, this thesis temporarily isolates the identity between the author of the Ho-shang Kung Commentaries on the Lao Tzu and Ho-shang Kung, and suspends the textual research of concrete author identification. On the aim issue, this thesis confirms the premising reader as the monarch, but when it was spreading, its main influencing object and virtual readers are Taoists; on the text question, explains mainly the spreading situation of the writing and conclude the fullness of text meaning on the whole.Chapter two deducts the whole logic system of the Ho-shang Kung Commentaries on the Lao Tzu. As universe beginning Tao is the undifferentiated being, Qi is the common tangible origin of all the works of god, human being is the noblest being in the universe; the monarch is the noblest of the human being. Energy exchange between the human being and the universe establishes the rational foundation of theory of preserving one’s health. The energy, obtained through special method such as breathing, needs to be preserved and sublimated through the following means: Ai-Qi-Yang-Shen and Chu-Qing-Qu-Yu. Then longevity of human being can come true. Parallelism between the body and the state realizes the conversion from managing the body to running a country. Obedience of the people,obtained by enlightened rule, needs to be consolidated and maintained through means: An-min and Qu-Shen-She-Tai. Then the long-term stability of the state political power will realize.Chapter three expounds the significance that the thought of Chu-Qing-Qu-Yu and Qu-Shen-She-Tai works on the monarch. And accentuate the transition of the thought of Energy exchange between the human being and the universe and Parallelism between the body and the state in the whole logic system. In the end the dissertation elucidates the consistency and continuity between the logic system of the Ho-shang Kung Commentaries on the Lao Tzu and the process of the whole ancient thought.更多还原