儒家隐逸观与自然观自先秦至唐的演变  

Evolution of Confucianist View of Seclution and that of Nature from the Pre-Qin Times to the Tang Dynasty

作　　者：屈小宁[1] 余志海[1] 

机构地区：[1]陕西师范大学新闻与传播学院,陕西西安710062

出　　处：《陕西师范大学学报（哲学社会科学版）》2003年第3期51-57,共7页Journal of Shaanxi Normal University(Philosophy and Social Sciences Edition)

摘　　要：儒家的自然观主要包含两方面的内容:一为"尚用",二为"比德"。孔子的"知者乐水,仁者乐山"是儒家伦理道德至上向自然山水的转移,山水成为君子德风的比喻和象征。汉儒"天人合一"思想就是对先秦儒学"比德"观念的继承和发扬。经过晋宋玄学对传统儒学的扬弃,儒隐者不仅比德山水,还寄情山水,以追求高洁独立的人格。唐儒高举建功立业的时代大旗,始终没有改变积极用世、匡扶天下的价值取向。即使走上隐逸之道,也带有浓厚的功利主义色彩。Confucian view of nature involves largely two perc e ptions: 'concern with reality' and 'equivalence to morality'. Confucius's re mar ks conserning 'the knowledgeable favor the water whereas the benevolent prefer the mountain' signaled the Confucian transfer from the perception of regarding morality as the supreme object to interest in mountain and water, which turned o ut to be the analogy and symbolism of a gentleman's morality. The conception of 'the world and man as one' of the Confucianists in the Han Dynasty was a succ ession and development of the perception of 'equivalence to morality'. Throu gh the sublation of traditional Confucianism by the metaphysics in the Jin and the Song Dynasty, hermit Confucianists not only symbolized morality with but als o gave expression of emotion to maintain and water to pursue lofty and independ ent personality. Down to the Tang Dynasty, Confucianists always held high the ba nner of making great contributions to the nation, never changing their orientati on of value into active involvement in social service and helping administer the country. Even if they chose to go to seclusion, they couldn't get rid of their characteristic utilitarian value.

关 键 词：儒家 玄学 隐逸观 自然观 

分 类 号：B222[哲学宗教—中国哲学]