自然与人力:王安石的儒道会通——以王安石《老子注》为中心  

Natural Inaction and Positively Action:Wang Anshi’s Integrative Theory of Confucianism and Daoism Centering on His Commentary on Laozi

作　　者：吴宁[1] Wu Ning

机构地区：[1]中山大学博雅学院,广州510275

出　　处：《孔子研究》2021年第6期64-70,155,共8页Confucius Studies

摘　　要：王安石在本体论上继承了老子无中生有和天道自然无为的观念,但通过注《老子》对"无"即道之本和"有"即道之末,从道气之体用、自然与形器的角度做了区分,并建立起涵括有、无的内在论式的本体论体系。在自然和人力关系问题上,王安石摒弃了老子完全自然无为的看法,主张人应效法天道的自然无为而有所为,并从有、无相生和基于"生生"之仁的角度解决了自然和人力之间可能存在的断裂的问题,由此不仅免于天道和人道的割裂,还为儒家规范性价值的引入和落实确立了重要基础,体现出一种具有很强互补意味的儒道会通。Though Wang Anshi succeeds Laozi’s ontology,he distinguishes nothingness,i.e.,the root of Dao,from being,i.e.,the branch of Dao,in terms of form and function,and nature and artifacts.Then he created a kind of inner ontology incorporated being and nothingness.Comparing to Laozi’s attaching importance to natural inaction,Wang prefers to positive action in order to realize natural inaction by imitating the way of heaven and bridging the gap between being and nothingness.This not only avoids the discontinuity of the way of heaven and human affairs but also provides a basis for Confucian normativity and reflects a new integrative theoretical pattern of Confucianism and Daoism.This reflects a strong complementary meaning of Confucianism and Taoism.

关 键 词：本体论 有 无 自然 人力 

分 类 号：B244.5[哲学宗教—中国哲学]