《恒先》三题  

Three Questions on Hengxian

作　　者：刘贻群[1] 

机构地区：[1]武汉大学哲学学院,湖北武汉430072

出　　处：《文史哲》2005年第1期34-37,共4页Literature,History,and Philosophy

摘　　要：在新出楚简《恒先》的研究中存在着三个问题。一是学界目前对“恒先”有两种解释 :终极的先 ,还是道的别名。笔者赞同把“恒先”理解为终极、绝对的“先” ;而认为“恒先”不等于道 ,当然也并不与道无关 ,它是对道的属性的一种描述。二是关于朴静虚三个概念。这朴静虚 ,也是对恒先之时的一种描述 ,而并非等于道本身。从一种角度看 ,那时是静的 ;从另一种角度看 ,那时是虚的。将静虚二者合言之 ,又可以说 ,那时是朴的。三是《恒先》不像马王堆帛书《道原》明白地指出“道”之为“原”的本体性 ,也不像郭店楚简《太一生水》那样描述万物又“生”又“成” ,而是两者兼而有之的“自生” ,表现了中国哲学将宇宙本体论与宇宙生成论统而言之的特色。There are three questions discussed about the research on Hengxian in the newest Chu slips. The first question is the interpretation of the academy on “Hengxian”, which is either the ultimate and absolute Xian or another name of Tao. The author agrees with the former interpretation. The author thinks the “Hengxian”, which is a kind of description about the attribute of Tao, is not equal to Tao, but has relation with Tao. The second question is about the three concepts of Pu, Jing and Xu, which are also kinds of descriptions on the state of Hengxian, but is not equal to Tao itself. From a point of view, that state is quiet; but from the other point of view, that state is false. At the state Jing combined with Xu, it is Pu. The third question is neither as the Taoyuan in the Mawangdui silk manuscripts indicates clearly the ontology of Tao, nor as Taiyishengshui in the Guodian Chu slips describes Sheng and Cheng of the nature, Hengxian which comprises the two sides of Zisheng shown in the Taoyuan in Taiyishengshui, making out the character that the ontology is combined with the cosmism in Chinese philosophy.

关 键 词：恒先 朴 静 虚 生成 自生 

分 类 号：B22[哲学宗教—中国哲学]