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作 者:祁志祥[1] Qi Zhixiang(Shanghai University of Political Science and Law)
出 处:《学术界》2020年第7期125-137,238,239,共15页Academics
基 金:2019年国家社会科学基金后期资助项目“先秦思想史:从‘神本’到‘人本’”(项目号:19FZXB060)阶段性成果。
摘 要:《文子》过去一直被视为伪书,研究甚少,但出土文献证明此书不伪,当是战国末期文子弟子编订的一部先秦道家著作,是研究春秋末期文子思想的重要依据。《文子》的思想主要由"天人之分"的天道与"治乱之本"的人道构成。治乱之道"内以修身,外以治人"。于是,天人论、修身论、治国论就成为《文子》思想相互联系的三个板块。在天人关系上,文子主张阴阳五行之道,"上因天时,下尽地理,中用人力",实现天时、地利、人力的和谐发展。在修身之道上,文子强调以道家的"十守"为主,儒家的仁义为辅。在治国之道上,文子主张以道家清虚无为的道德为上,儒家仁义理智礼乐为次,法家的刑法和兵家的义兵思想为末。《文子》虽论天道,但直接指向是修身治国的人道,这个人道是道家与儒家两者有主有次的混合。Few researches had been done on the Wenzi because it has always been regarded as a faked book.But the unearthed documents show that rather than being faked,it is actually a Taoist book compiled by the disciples of Wen Zi at the end of the Warring States Period,a valuable literature for the study of the thought of Wen Zi.His ideas can be classified into two broad categories:those concerning the Heavenly Law and the Humanistic Law,which deals respectively with the human-nature relationship and social governance.For him,the law to good social governance is to cultivate the character on the inside,and govern the people from the outside.Therefore,his thought consists of three inter-related parts,that is,the theory of heaven and humans,that of self-cultivation,and that of social governance.In terms of human-nature relationship,he followed the Taoist theories of Yin,Yang,and Five Elements,and advocated the harmonious interactions of heaven,earth,and people.In terms of self-cultivation,he regarded the ten deeds of Taoism as the major means,with the supplement of the Confucian benevolence.In terms of social governing,he regarded the Taoist inaction as the highest form,Confucian benevolence Justice and wisdom the medium form,and the legalists and militarists’measures the lowest.In essence,despite his talks about Heavenly Law,Wen Zi’s real concern lies in the humanist laws of self-cultivation and social governance,which are combinations of Taoism and Confucianism.
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