郭象本性论与晋人个体生命意识  

Guo Xiang's Theory on Human Nature and the Individual Life Consciousness in Jin Dynasty

作　　者：余开亮[1] 

机构地区：[1]中国人民大学哲学院

出　　处：《中州学刊》2016年第5期105-110,共6页Academic Journal of Zhongzhou

基　　金：中国人民大学科学研究基金(中央高校基本科研业务费专项资金资助)项目(16XNB040)

摘　　要：郭象哲学对汉代元气论与王弼"无"之本体论的转换,不但消解了万物外在的生成根据,而且宣告了一种新的个体生命意识的诞生。万物个性之"有"无所归因的自然自在,揭示的是生命初始状态的偶在性与独一无二性。万物任性而动的自动机制,彰显的是生命生存模式的率性自由与独立自足。万物适性逍遥与独化于玄冥之境,呈现的是生命境界的个体自得与并存和谐。郭象哲学的个体生命意识不但可视为对晋人个体生命风度的理论概括,其所开拓出的"个体间"关系亦可视为中国文化上的一种新型"群己"关系。不过,郭象侧重把生命意识奠基于个体的自发、自动本性而非自觉、能动心性,导致的是生命精神超越维度的欠缺。同时,在一个玄冥关系已然破碎的现实社会,郭象倡言的生命和谐之境也只能是一种梦想。Philosophy of Guo Xiang changed the theory of Yuanqi（Vigor） in Han dynasty and Wang Bi＇s ontology of Nil. He not only deconstructed the origin of all things, but also announced a new individual life consciousness. The thought of everything being nat- ural existence disclosed the contingency and uniqueness of original life. The thought of everything being spontaneous freely showed the freedom and independence of individual life. The thoughts of peripateticism and individualization in the realm of Xuan-Ming represen- ted the individual leisure and mutual harmony. The individual life consciousness of Guo Xiang＇s philosophy can be seen as a theoretical abstraction about the spirit in Jin Dynasty. Not only that, Guo Xiang＇s theory of relationship between individuals is a new model to deal with the relationship between group and individual in Chinese culture. However, it must be said that Guo Xiang＇s thought on individual life consciousness is based on the spontaneous nature rather than conscious mind, so his opinion ignores the side of spiritual transcend- ence. Accordingly, Guo Xiang＇s hope of the individual leisure and mutual harmony is a daydream because the real society in Jin Dynas- ty is absolutely disordered.

关 键 词：郭象 本性论 个体 玄冥 生命意识 

分 类 号：B235.6[哲学宗教—中国哲学]