王弼“德”论及其形而上学基础  

Wang Bi’s Theory of “Virtue” and Its Metaphysical Basis

作　　者：刘勰娇 Liu Xiejiao

机构地区：[1]山西大学哲学学院分析的中国哲学中心,山西太原030006

出　　处：《中州学刊》2024年第8期125-132,共8页Academic Journal of Zhongzhou

摘　　要：王弼“德”论根植于老子以来的道家形而上学传统之中,又实现了对老子形而上学的倒转。老子的形而上学从最高概念“道”往下展开,通过“自然”“德”等一般概念贯穿于其伦理学,呈现出对伦理道德否定或贬低的倾向。王弼从经验的“有”出发,抽象为“理”,统归于“无”,实现了自下而上对老子形而上学的倒转。王弼哲学中的“有”涵盖人的道德品质、情感、欲望,结合“理”“无”等概念,为伦理道德构建了新的形而上学基石。“无”在形而上学的意义上,对众“理”具有统摄作用;在道德实践的意义上,则展现为“无为”。王弼“德”论会通儒道,重新肯定了社会生活中道德品质的意义和风俗的价值,并展现出基于道家形而上学以克服儒家伦理学弊端的理论特征。Wang Bi’s theory of“virtue”is rooted in the tradition of Taoist metaphysics since Laozi,and has also achieved an inversion of Laozi’s metaphysics.Laozi’s metaphysics starts from the highest concept“Tao”downwards,and runs through his ethics through general concepts such as“nature”and“virtue”,showing a tendency to negate or devalue morality.Wang Bi starts from the empirical concept of“Being”,abstracts it into“Reason”,and unifies it into“Beingless”,realizing a bottom-up reversal of Laozi’s metaphysics.The“Being”in Wang Bi’s philosophy encompasses human moral qualities,emotions,and desires,and combines concepts such as“reason”and“Beingless”to re-construct a new metaphysical cornerstone for morality.In the metaphysical sense,“Beingless”has a unifying effect on all“reason”;in the sense of ethical practice,it manifests as“inaction”.Wang Bi’s theory of“virtue”combines Confucianism and Taoism,reaffirms the significance of moral qualities and the value of customs in social life,and shows the theoretical characteristic of overcoming the shortcomings of Confucian ethics based on Taoist metaphysics.

关 键 词：王弼 形而上学 德 自然 理 

分 类 号：B235.2[哲学宗教—中国哲学]