论魏晋般若学对“虚”“实”范畴的影响  

Influences of Prajna on the Category of “Emptiness” and “Reality” in the Wei and Jin Dynasties

作　　者：梁晓萍 郭圣龙 LIANG Xiaoping;GUO Shenglong(Modern College of Humanities and Sciences, Shanxi Normal University, Linfen 041004, China)

机构地区：[1]山西师范大学现代文理学院

出　　处：《中北大学学报（社会科学版）》2019年第4期12-18,共7页Journal of North University of China：Social Science Edition

基　　金：国家社会科学基金项目:中国古典戏曲批评范畴研究(12FZW003);山西师范大学现代文理学院教改项目:读图时代文学理论的教学改革(WL2015JGXM-YJ-19)

摘　　要：魏晋南北朝时期,玄学打破了两汉以来儒家对士人的高度压抑,激发了士人阶层的自我个性及生命意识觉醒。佛学般若学承继了格义佛学的特点,积极从玄学中汲取思想智慧,得到了上层社会前所未有的认可。以有无、色性和性空等为论证核心的六家七宗中,即色说、心无义说、不真空论等对“空”与“色”“有”与“无”等问题的探讨,从佛学出发,又融合了玄学的智慧,呈现出纷异的思辨哲学色彩,为美学的“虚”“实”范畴提供了重要的思想资源。During the Wei, Jin, Southern and Northern dynasties, Neo-Taoism broke the high repression of Confucianism existed since the Han dynasty, and stimulated scholars’ awareness of personality and life consciousness. Buddhism Prajna inherited the characteristics of Geyi Buddhism, and drew wisdom from Neo-Taoism, thereby, it got unprecedented recognition from upper class of society. Among the Six Schools (including Seven Sects),Zhi Dun, Zhi Mindu and Seng Zhao put forward a series of new viewpoints about Sūnya (Empty), which combined Buddhist and Neo-Taoism. These theories have deeply influenced the category of “Emptiness” and “Reality”.

关 键 词：魏晋时期 玄学 般若学 “虚” “实” 

分 类 号：B83-02[哲学宗教—美学]