本同末异:列子“贵虚持后”说与杨朱“贵己恣意”说比较研究——重写先秦思想史研究系列  

Different Endings from the Same Origin:A Comparative Study of Liezi's Theory of Guixu Chihou and Yang Zhu's Theory of Guiji Ziyi——Rewrite the Series of Studies on the History of Thought before Qin Dynasty

作　　者：祁志祥[1] QI Zhi-xiang(Institute of Chinese Studies,Shanghai University of Political Science and Law,Shanghai 201207,China)

机构地区：[1]上海政法学院国学研究所,上海201207

出　　处：《贵州师范大学学报（社会科学版）》2021年第1期102-115,共14页Journal of Guizhou Normal University(Social Sciences)

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)的阶段性成果。

摘　　要：列子和杨朱,分别是战国时期发生很大影响的思想界“十豪”之一。二人思想分别导源于老子,但最终的主张各异。列子秉承老子道德论,主张贵虚持后,成为庄子思想的主要铺垫。杨朱秉承老子的“贵身”主张,发展出“贵己享乐”的学说,走向老子清虚无欲的反面。二人的思想言论集中保留在《列子》一书中。关于《列子》一书的真伪,传统的观点认为是晋人的伪书,但近来的研究认为《列子》属于古本的辑佚补撰,基本上可当做先秦古籍使用。本文依据《列子》,试图在比较研究中揭示列子与杨朱本同而末异的思想状况,补上先秦思想史研究的空白。Liezi and Yang Zhu were very influential writers during the Warring States Period.The two thoughts originated from Laozi,but they ended up in different directions.Liezi upholds Laozi’s moral depravity and advocates nobleness,which is the main foundation of Zhuangzi’s thought.Yang Zhu upholds Lao Tzu’s proposition that oneself is the most important thing,and developed a doctrine that values oneself in a timely manner,moving towards the opposite of Lao Tzu’s quiet and inaction.The two people’s thoughts and speeches are concentrated in the book of Liezi.The traditional view is that the book Liezi was forged by the people of the Jin Dynasty,but recent studies have shown that the book can be used as an ancient book of the Pre-Qin Dynasty.Based on the book of Liezi,this article attempts to compare Liezi’s and Yang Zhuben’s thoughts with different endings in order to fill the gaps in the study of pre-Qin thought history.

关 键 词：列子 杨朱 贵虚 持后 贵己 恣意 

分 类 号：I106[文学—世界文学]