“太一生水”篇的美学意蕴  

On the Aesthetic Implication of"Tai Yi Sheng Shui"

作　　者：张耀天 ZHANG Yao-tian(College of Marxism,Hubei Normal University,Huangshi,Hubei 435002)

机构地区：[1]湖北师范大学马克思主义学院,湖北黄石435002

出　　处：《江南大学学报（人文社会科学版）》2022年第6期98-105,共8页Journal of Jiangnan University：Humanities & Social Sciences Edition

基　　金：国家社会科学基金重大项目“宋明理学与中国美学话语体系建构研究”(项目编号:20&ZD048)阶段性成果。

摘　　要：郭店楚简“太一生水”篇以“太一生水”的宇宙生成之理,蕴含着先秦儒道两家对哲学本体论的阐释。它在先秦儒道尚气论的基础之上,同举尚水论的本体学说,在中国哲学史上具有极其重要的地位。“太一生水”篇中对太一、阴阳、天道等范畴的展开,为此后宋明理学的延展开启了源头之水。“太一”所展示的生生之美,即为宋明理学所推崇的“道体之乐”,宋明理学家们由宇宙化生而感知神明之功、圆融孔颜之乐,进而超越浑然天理,以顿悟本体的审美境界而超越于天地同体,也是“太一生水”篇的美学之蕴。The chapter"Tai Yi Sheng Shui"in Guodian Chu bamboo slips summarizes the interpretation of philosophical ontology by Confucianism and Taoism in the pre-Qin period.It is based on the Pre-Qin Confucian and Taoist theory of advocating Qi and the ontology of advocating Water,which plays an extremely important role in the history of Chinese philosophy.The chapter opened the source for the extension of Neo Confucianism in the later Song and Ming Dynasties.The beauty of life displayed by"Tai Yi"is the"Happiness of Tao and Human",and was respected by Neo Confucianism in the Song and Ming Dynasties.Neo Confucianism in the Song and Ming Dynasties experienced the work of gods and"Happiness of Confucius and Yanhui"from the universe,and then surpassed the natural reason,and surpassed the unity of heaven and earth with an insight into the aesthetic realm of noumenon.It is also the aesthetic implication of"Tai Yi Sheng Shui".

关 键 词：太一生水 本体 宋明理学 

分 类 号：B22[哲学宗教—中国哲学] B244