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作 者:李承贵[1] Li Chenggui
出 处:《社会科学战线》2023年第8期1-11,281,共12页Social Science Front
基 金:贵州省哲学社会科学规划孔学堂国学单列课题重大项目(18GZGX04)。
摘 要:南宋以降,程朱理学与佛老的关系便成了中国学术界讨论的一个重大课题,在分辨、评论程朱理学与佛老关系的学术史上,戴震无疑是格外引人注目的代表之一。戴震基于气化论,认定程朱理学的概念、命题以及义理脉络,皆取之佛老,诸如“理”、理气关系、理欲关系、去欲复性之义理脉络等,无不源自佛老,并因此断定:程朱理学的“理”是“得之天具于心”的空洞概念,本体论是“理”“气”并为本体的“二本”论,“理”“欲”关系是重“理”轻“欲”的“存理灭欲”论,义理脉络是变化气质的“复其初”。由于戴震对佛老的基本价值判断是异端邪学,因而程朱理学所得只能是佛老异端思想另一种呈现。不过,戴震的判断和批评是值得商榷的。因为从事实上看,戴震的判断大多与事实不符;从学理上看,戴震的判断缺乏学理的支持。研究戴震关于程朱理学与佛老关系的辨析和批评,不仅可以推进对程朱理学与佛老关系的思考,而且可以获得极为宝贵的学术经验。Neo-Confucianism and Buddhism and Taoist has become a major issue that has troubled the Chinese academic circles.Dai Zhen is undoubtedly one of the most obvious representatives in distinguishing and commenting on the relationship between Neo-Confucianism and Buddhism and Taoist.Based on the theory of Qi Hua,Dai believed that the concepts,propositions and thought of Cheng&Zhu's Neo-Confucianism all originated from Buddhist and Taoist,such as“Li”,the relationship between“Li”and“Qi”,the relationship between“Li”and“desire”,and the thought of desire restoration.Therefore,he concluded that the“Li”of Cheng&Zhu's Neo-Confucianism,“existing in the mind naturally”,was an empty concept,and that ontology was“Li”and“Qi”,which are both the bases of ontology.The relationship between“Li”and“desire”is the theory of“Li destroys desire”,which emphasizes“Li”over“desire”.Since Dai's basic value judgment on the Buddhism and Taoist is heretical and evil,Cheng&Zhu's Neo-Confucianism can only be another manifestation of being heretical.Dai's judgment and criticism are questionable,because,in fact,they are mostly inconsistent with facts,lacking the support of academic theory.This paper concludes that further study on Dai's discrimination and criticism on the relationship between Cheng&Zhu's Neo-Confucianism and Buddhism and Taoist will promote the thinking on the relationship between the two,and also provide some valuable academic experience.
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