【作者】 范江涛；

【导师】 张分田； 陈启云； 张荣明；

【作者基本信息】 南开大学 ， 专门史， 2010， 博士

【摘要】 葛洪,魏晋著名士人,道教外丹学派集大成者,其所著《抱朴子内篇》和《抱朴子外篇》,在中国思想史上占有重要地位。由于学界对于《抱朴子内篇》研究成果较为丰富,且大多已成定论,因此本文主要讨论《抱朴子外篇》中的哲学思想、政治思想和文化思想等。在第一章中,主要讨论了葛洪本人的史实,以及对《抱朴子外篇》进行文本统计分析。关于葛洪本人的史实讨论,主要集中于葛洪卒年的问题上。由于史料记载互异、真伪难辨等原因,学界对于葛洪卒年主要有两种看法,即八十一岁说和六十一岁说。通过仔细研究相关原始资料后我们可以发现,六十一岁说出现较早,八十一岁说其所依据的《神仙传》材料,很有可能为后人写入。与八十一岁说一起出现的,是关于葛洪“尸解”的传说；“葛洪八十一岁尸解成仙”一说,标志着葛洪在道教史上地位的确立。由于《抱朴子外篇》思想驳杂,因此从整体上把握殊为不易。本章从基本的统计入手,就文字统计而言,各章之间字数相差悬殊,除了因为古籍散佚的因素之外,大致可以看出,其中字数相对较多的十三章,是《抱朴子外篇》着重讨论的内容；就次序分析而言,位于“学”“教”两章(《勖学》、《崇教》)之前《嘉遯》《逸民》两章,地位十分重要；就各章内容对比分析,其中内容关联出现的部分,例如《嘉遯》／《逸民》、《君道》／《臣节》等章,也是重点讨论对象。在第二章中,主要讨论了《抱朴子外篇》中的言行观、人生观和隐逸观。在第一节里,通过分析“言”与“行”,我们可以发现,葛洪主张重“言”、慎“言”、“言重于行”。这一主张即是对先秦以来言行观的继承,也是魏晋时期特定历史形势的产物。在第二节里,对于葛洪的人生观加以分析,认为《抱朴子外篇》中所提出的“立德”、“立言”是葛洪的人生目标,“立功”在当时并不是合适的方式,这与西汉以来士人汲汲于功名的态度完全不同。在第三节里,我们对于葛洪的隐逸思想加以细致分析,提出“重生”等主张；隐逸的目的也并非对抗政府权威,而是从基层教化入手,力图重建士风；由于社会动乱,隐逸亦是士人实现人生观的重要方式。在第三章中,主要讨论了《抱朴子外篇》的政治思想,主要分为“有君论”、“君臣论”、“礼刑论”、“举贤论”四个方面。在“有君论”里,批评了鲍敬言的无君主张,认为君主的出现是必要的,也是符合自然和人类社会发展规律的；在“君臣论”中,描述了理想的“君”、“臣”素质,并对臣废君提出了严厉的批评；在“礼刑论”中,提出礼主刑辅的治国方式,“礼”也需要删繁就简,以避免流于形式主义,同时主张恢复肉刑；在“举贤论”中,认为君主应该从士人中选拔贤人以治理国家,并提出了具体的选拔方式,对于基层官吏尤其应该加以重视。在第四章中,主要讨论了《抱朴子外篇》的文化思想,分为“社会批判”、“仁明论”、“贵今论”、“重文论”四个方面。葛洪对于世风是十分失望的,认为当时浮华交游、酗酒成风、待人无礼,这都是需要靠“礼”和“学”来改变的。在“仁明论”上,主张“明”高于“仁”,这是与传统儒家思想互异的,因此也收到了后世学者的非议。在“贵今论”中,主张历史是进化的,因此不可以执泥古代。在“文章论”中,认为文章今胜于古,重视文章的现实意义和实用性,尤其是子书应该大力发展。在第五章中,讨论了《抱朴子外篇》中的儒道关系和对诸子的反思。在“儒道关系”上,首先对“儒”“道”二者的概念加以分析分类,由于《抱朴子外篇》和《抱朴子内篇》的内容侧重不同,因此造成前者认为儒家思想是重于道家思想,而后者则是恰恰相反。对于诸子的反思,主要体现于对于老庄、墨子和杨朱的深刻认识：对于老庄,相对而言称赞老子非议庄子；对于墨子,葛洪的理解十分深刻,不但在节葬等方面赞同,在言行观上以及“辨／辩”方面,都继承了墨子的思想；对于杨朱,则赞同其“拔一毛而利天下不为也”的思想。更多还原

【Abstract】 As a famous scholar in the Wei and Jin Dynasties, Ge Hong wrote an important philosophical work, titled Baopuzi, which sustained Ge Hong’s vital position in the Chinese history of thought. Since currently there are numerous research works on the "Inner" chapters (Neipian) of the Baopuzi, in this dissertation, I mainly researched the philosophical, political, and cultural thinking in the "Outer Chapters" (Waipian) of the Baopuzi.In the first chapter, we discuss some historical facts about Ge Hong, and analyze the text of Baopuzi Waipian by statistics. On the historical facts about Ge Hong, an intriguing question is on the accurate date of his death:some think that he died in A.D. 343 at the age of 61;others think he died in A.D.363 at the age of 81. After researching the reliable historical material, we think the first view is correct, and the second view questionable. About the statement of Ge’s age of 81, this is related to the belief a that Ge Hong did not died but became an immortal via an apparent "death" ("Shi Jie"). The statement that Ge Hong died at the age of 81 and became an immortal indicates the enhanced important status of Ge Hong in Taoist religious history.Because of the intricacy of ideas in the Baopuzi Waipian, it is difficult to comprehend the whole systematically. Analyzing the Baopuzi Waipian text, we find that there are 13 lengthy chapters which have more number of words, and these chapters should constitute the key parts. Among these, the chapters "Jia Dun" (In Praise of Eremitism) and "Yi Min" (The Reclusive People), which precede the chapters, "Xu Xue" (study) and "Chong Jiao" (education), are the most important parts in Baopuzi Waipian.The second chapter discusses (1) the issue of "Words versus Deeds", (2) the view of life, and (3) the thinking of hermitage. In the first section, Ge Hong argued that "words" was more important than "deeds". This view is deep-set in the thought of Kung Tzu, Mo Tzu, Lao Tzu, and Chuang Tzu in the classic age of Chinese thought in the Warring States era, and also the product of social-political situation in the Ea of the Wei and Jin Dynasties. In the second section, we find that his view of life is based on "li de" (realization of virtue) and "li yan" (producing worthy words), instead of"li gong" (meritous deeds) much valued in the Former Han Dynasty. In the third section, we analyze Ge’s ideas of hermitage;indicating that "Gui Sheng" (valuing life) is its core. Hermitage is not to oppose government service, but to help educate its common people. Because of the chaos of society at his time, the hermitage may be a better way to achieve one’s worldly ideal, too.The third chapter discusses the political thinking of Baopuzi Waipian, including (1) the worth of the Ruler, (2) the relationship between the Ruler and his subjects, (3) the utility of ritual commandment and legal punishment, and (4) promotion of worthy and capable men. In Section (1), Ge Hong criticized the anarchism of Bao Jingyan, who advocated the abolition of state rulers. Ge Hong argued that the existence of Ruler was necessary both in society and nature. In section (2), Ge Hong discussed the ideal quality of the Ruler and his subjects, and severely criticized the dethronement of the ruler by his subjects. In section (3), Ge Hong thought that the Ruler should use both ritual and punishment to manage state affairs, giving priority to ritual. But rituals should be simplified, and corporal punishment should be resumed. In section (4), he proposed to promoting able men from among scholars to help the Ruler rule and also to pay more attention to local government ministers.The fourth chapter discusses the cultural thinking, including the issues of social protest, the relationship of humanity and brightness (intelligence), and the value of literary works. In section (1), Ge Hong expressed concern about the society, considered the public morals of the time as very bad, i.e. lots of vanity and clique-partisanship, alcoholism and so on. He thought that with ritual and education, this situation can be changed. In section (2), Ge Hong urged that brightness (intelligence) is more valuable than humanness, and this tenet was deprecated by many scholars. In section (3), we found that Ge Hong believed the world is in evolutionary process, so the present is better than the past. In section (4), we found that Ge Hong attached much importance to "realism" literary works and argued that people should pay more attention to write philosophical works. In the fifth chapter, we discuss the relationship between Confucianism and Taoism, and the philosophies of the Pre-Qin classical Scholars. In section (1), we distinguish the Tao as the way, the method, the words, and Taoism proper. In the text of Baopuzi Waipian, all Tao isn’t Taoism, and Confucianism appeared to be more important than Taoism. On the other hand, Taoism is more important than Confucianism in the Baopuzi Neipian. In section (2), Ge Hong mainly discussed the classical philosophers Lao Tzu and Chuang Tzu, Mo Tzu. Contrastingly, he criticized Chuang Tzu more than Lao Tzu. As to Mo Tzu, he approved not only Mo’s teaching of thrifty but also Mo’s ideas on "Words versus Deeds"; as to Yang Chu, he approved much of Yang’s thinking.更多还原