船山情感论之真义:儒释道视域融合  

Mental Exercise of "Xing" and Perspective Combination of Zhuang's Taoism and Chan Buddhism:the Soul of Chuanshan's Emotion Theory

作　　者：谭容培[1] 匡代军 

机构地区：[1]湖南师范大学期刊社,湖南长沙410081 [2]长沙师范专科学校,湖南长沙410100

出　　处：《湖南师范大学社会科学学报》2006年第3期37-44,共8页Journal of Social Science of Hunan Normal University

基　　金：湖南省社会科学基金重点项目(04ZD04)

摘　　要：船山突破朱子阐释学方法,自创“性自行于情中”,得以彻底否定“情本体”之根基。以儒家为旨归,开启儒释道视域融合。以易学“阴阳变合”理论解决情善与不善及情感产生的时位等难题;通过对相宗、庄子的重新解读,首次提出了现量情感与非量想象所形成的情感复合理论;并取“两行”、“循斯须”的运思方法,借以颠覆从道德律令而来的“成情”,进而认为情感的现象学发生是情与景的当下结合,由此造成情感论向意境论转向之可能。Breaking through Zhu Xi＇s hermeneutic, he creates the idea of ＂nature goes freely in emotion＂ by which he fully negates the foundation of ＂emotion noumenon＂. Meanwhile, he starts the perspective combination of Confucianism, Buddism and Taoism with the aim of Confucianism in view and resolves the questions of the good and evil of emotion and the time and space of the emotion producing by the theory of Yi＇s ＂alternate transform between Yin and Yang＂. By reading the works of Xiang Zong and Zhuang Zi, he first puts forword the compound emotion theory consisting of ＂Xian Liang＂ emotion and ＂Fei Liang＂ imagination. Via the tool of ＂both will do＂ and ＂following Si Xu＂, he overturns the ＂cliché emotion＂ from moral concepts and thinks that emotion producing is the instantaneous fusion between emotion and image by which it is possible to shift the emtion theory to the artistic conception theory.

关 键 词：性情 无情 共时性情感 行 视域融合 

分 类 号：B249.2[哲学宗教—中国哲学]