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作 者:郭静云[1]
机构地区:[1]中山大学历史人类中心、历史系,广东广州510275
出 处:《周易研究》2008年第3期52-61,共10页Studies of Zhouyi
摘 要:"神明"是《易传》关键概念之一,亦在先秦两汉思想范畴中被广泛使用。各家"神明"概念都与"天地"有关,并涉及天地自然造化之过程,古代"神明"不是作为某种祭祀对象而存在,也不表示神祇和鬼神的意义。笔者搜集归纳有关先秦两汉"神明"之资料,发现"神明"一词之用意牵涉天地万物之"德"概念。古人认为,天地万物之死生运行皆源自"德",皆由神明之安排,但"神明"并不具备造物主身份,而是天地合德概念。"神明之德"被视为万物造化的原因,若以两个字来表达"神明"的本质,则应是"生机"一词。郭店《太一》阐明了"神明"体现天地的相辅,于是"神明"的作用即是天地之间的媒介、气化主宰者,故为"生机"。荀子的"神明"观念,保留天地观的出发点,但同时集中于微观宇宙──"人"的核心概念。荀子对"神明"的定义近于黄老学派,既将"神明"视为"道"的唯一产物,又看作知"道"的唯一依据。只是黄老学派以神明论及天地观,而荀子藉此来探讨儒家的"君子养心"之议题。荀子之外,养生学派也将"心"视为"神明出"的器官,然而养生学派的观点是在表达"神明"是人中的"生机",而荀子藉此"神明"观,来探讨认识论的伦理问题。荀子的神明观,被宋明理学所继承。Shen & Ming (the spiritual and brightness) is one of the key concepts in Yi Zhuan, and is put to use comprehensivly in the thoughts in pre-Qin period and Han dynasties. In the theories of different schools, the concept ofShen & Ming is related to heaven & earth, involving in the process of creativity, neither is the sacrifice object nor the spiritual being. The author finds out that the concept of Shen & Ming relates with the moral of heaven & earth in the materials of pre-Qin and Han dynasties. The ancient thinkers held that the running of the things between heaven & earth originated from the moral and were arranged by the Shen & Ming. The moral of Shen & Ming is the cause of creativity, with the innate character is vatality. The concept of Shen & Ming in Xun Zi ' s thought keeps the idea of heaven & earth and centres in the key concept of human being. Xun Zi regards the Shen & Ming as the unique product of Dao which is similar to the idea of the Daoist school of Yellow Emperor and Lao Zi. Xun Zi discusses the issue of the way that the gentlmen cultivate their mind with the concept of Shen & Ming which is used to elaborate the idea of heaven & earth by the Daoist school of Yellow Emperor and Lao Zi. Xun Zi researches the ethic with Shen & Ming which is succeeded by the neo-Confucinism in the Song dynasty.
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