《管子》四篇心论的治道意蕴  

The Political Meaning of the Theory of Mind in the Four Chapters of Guanzi

作　　者：刘洋洋[1] Liu Yangyang

机构地区：[1]西南财经大学人文与艺术学院

出　　处：《政治思想史》2023年第4期1-14,196,共15页Journal of the History of Political Thought

基　　金：中央高校基本科研业务费专项资金资助(JBK23YJ70)的阶段成果。

摘　　要：《管子》四篇以治心为治身与应物的前提,从心自身、身心、心物三个层次探讨心与治道的关联,集中反映了稷下黄老道家的心灵学说和政治思维。就心自身而言,两重心说揭示出众人与圣人心灵状态的差异,意在说明圣人统治权能的依据。身心关系方面,心对身体诸感官弱的控制性和主导性,以独特的思路论证了道家“无为而无不为”的治道理念。心物关系中,虚静之心处在道的地位,借助形名之术以统御万物,是治道在抽象策略层面的说明。The four chapters of Guanzi promote the deep relationship between the mind and the way of governance at different levels,undoubtedly reflect profound political thinking of the Huang-Lao Daoism in the Jixia academy.The related discourses on the dual-mind theory point to the difference in the state of mind between the saint and the common people,which intend to establish the basis for the power and legitimacy of the saint’s rule.In the discussion of the relationship between mind and body,the weak mode of dominance and control of the mind over the body demonstrates in a unique way how the non-action governance is possible.In the relationship between mind and things,the emptiness and tranquility of the mind is in the position of Dao.The use of the art of form and name to control all things is an explanation of the strategy of governance.

关 键 词：《管子》四篇 心论 治道 黄老道家 

分 类 号：D092[政治法律—政治学] B226.1[哲学宗教—中国哲学]