【作者】 刘明辉；

【导师】 张荣明；

【作者基本信息】 南开大学 ， 专门史， 2010， 博士

【摘要】 从东汉末年开始儒学、经学逐渐衰落,到魏晋之际兴起了一股新的学术思潮,学界通常称之为“玄学”或“魏晋玄学”。魏晋玄学的基本特征是融合儒道,反映在士人身上则是徘徊于儒道之间。近二十年来,魏晋玄学研究取得了重要进展,既有对玄学命题的深入分析,也有对玄学人物的专门研究。但是,目前的研究也存在有待进一步思考的问题。第一,玄学并不足以概括当时的社会思想状况,在玄学之外还有非玄学思想；第二,玄学思想本身也是一个庞杂的体系,在不同的玄学家身上,儒道两家思想要素所占的比重不同,其政治立场和学术观念存在较大差异。本文的宗旨是,从宏观上和总体上对魏晋思想作鸟瞰式的概括和描述,并勾勒出魏晋士人的不同类型。根据我们的研究,魏晋士人的政治心态大致可分为四种类型。第一种类型,传统儒家型。此种类型以傅玄、袁准为代表。传统儒家型士人乃因革儒学、救时补弊的通变之儒,他们积极借用其他学派的思想改铸儒学以适应社会现实的突变,儒学由此获得革新并得以延续。傅、袁二人思想的主流是传统儒家,然而,受社会思潮影响,他们还带有三国时期名法思潮余波之意味,也沾染了一些玄学色彩。傅玄诗文中便透露出玄学思想的印迹,袁准本人与玄学名士阮籍私交甚笃且亲自参与才性之辩的大讨论。第二种类型,以道反儒型。此种类型以阮籍为代表。阮籍乃徘徊儒道、外达内忧的玄学名士,其放达任诞之行为多与儒学和名教相悖,完全是一副以道反儒的派头。然而,阮籍放达的表象之下掩藏着深重的忧惧,其放诞既蕴含着自污以自保的意味,又借此表达对时政的强烈愤慨,由此可见阮籍思想之根基仍然是儒家。阮籍对个体生命和现实社会都抱有强烈的关怀,这种双向度的价值取向是其思想矛盾、精神痛苦的根本原因。第三种类型,儒道调和型。此种类型以山涛、魏舒、羊祜、张华、王戎、王衍等人为代表。这些士人并不逃避政治,他们为官或尽职尽责或仕不事事,生命关怀与社会关怀能够在他们身上得到和洽的统一。此类士人虽无玄学理论著述传世,但是其兼得入世与心达的实际表现说明他们“受用”了玄学。魏晋之际许多世家大族属于儒道调和型,他们主动成为玄学思潮的倡导者和推动者,玄学化是其融入上流社会阶层、保持家族兴旺的必由之途。第四种类型,隐而不仕型。此种类型以陶潜为代表。魏晋时期出现规模较大的隐士群体,陶潜便是以隐逸田园而著称的士人。魏晋隐士群体从愤政抗争而隐逐渐转变为顺性保真而隐,陶潜本人屡仕而终隐的人生经历和心路历程便是魏晋隐逸发展史的缩影。陶潜原本将人生价值寄寓儒家政治理想的实现之中,无奈处处碰壁的窘境迫使他从社会关怀转入生命关怀,隐而不仕遂成为官场失意者普遍选择的生活方式。以上四种类型之间存在着一定的逻辑关系。就对儒家学说的态度看,从第一种类型到第四种类型之间显示出逐渐疏离儒家思想的倾向。傅玄、袁准是儒家思想的继承者和改革者,其坚守儒学的立场和观点自不待言；阮籍“以道反儒”亦可视为用道家之“自然”矫儒学与名教之偏,徘徊于儒道之间的阮氏有悖儒之名而无远儒之实；山涛等庙堂之士将儒道二家思想调和于己身,他们不像阮籍那样执著于儒家政治理想和价值理念,也就比阮籍更加离儒而向道；陶潜身上的儒道因素不构成明显而尖锐的矛盾,陶氏只是保持儒家伦理底色而已,他将生命关怀置于社会关怀之上,儒家政治理想在其心中大幅消解而道家全性保真意识颇为增强。与此同时,上述思想类型在一定程度上也表现为时间关系,即从第一种类型向第四种类型演变的倾向,而不是相反。虽然在特定历史横切面上来看,以上四大类型共时性存在,但是,从长时段发展来看,他们有着历时性的演进关系。士人身上儒道要素的构成比重和相互关系不同,由此外化而产生的社会关怀和生命关怀的向度和力度也就不同,因而便产生了多种不同类型的士人政治心态。更多还原

【Abstract】 Since the late Eastern Han Dynasty, Confucianism and the study of Confucian classics had declined gradually. In Wei-Jin Dynasties, a new academic thought appeared which was called Metaphysics or Wei-Jin Metaphysics. The general feature of Wei-Jin Metaphysics, which was reflected on the Intellectuals who lingered between Confucianism and Taoism, was to blend Confucianism and Taoism. In the latest two decades, the researches on Wei-Jin Metaphysics have made important progresses, which include not only profound analysis of Metaphysics propositions, but also special researches on representatives of Metaphysics.However, there are still some issues in contemporary researches that deserve further exploration. First, the concept of Metaphysics could not summarize all the ideologies during that era because there still existed other ideologies besides Metaphysics. Secondly, Metaphysics itself is a huge and complicated system. The proportions of Confucian and Taoist elements were different in the metaphysicians’ thoughts and the Political positions and academic perspectives of the metaphysicians were different from each other. The objective of the dissertation is to summarize and describe the Wei-Jin Metaphysics generally and outline the different types. Base on our researches, the political mindset of The Wei-Jin representative intellectuals could be divided into four types.The first type is traditional Confucian. Its representatives were FuXuan and YuanZhun. They were flexible Confucian scholars who altered Confucian and cure the social evils. They developed Confucius’theory through studying the other Traditions in order to accommodate the abrupt changes of the social reality. As a result, Confucian experienced persistent renovation. The main component of Fu and Yuan’s ideas was traditional Confucian. However, under the influence of the social ideological trend, they not only inherit the MingFa(名法) ideology which was prevalent in three kingdoms period, but also was affected by the Metaphysics. FuXuan’s poems disclosed the trace of "Metaphysics". YuanZhun had an intimate association with RuanJi who was the important representative of Metaphysics and took part in the discussions on a subject of the relation between talent and natural instincts.The second type is counter-Confucianism with Taoism. Its representative is RuanJi who lingered between Confucianism and Taoism. RuanJi seemed open-minded, but in fact he was gloomy. As a celebrated metaphysicians, frequently and intentionally, RuanJi deviated from the moral norms and propriety of the Confucian School aiming at rebellion against Confucianism. However, his fears were hidden by the unconventional and unrestrained life, he degraded himself both to protect himself from injury and to address a indirect protest against social reality. On the surface, the foundation of RuanJi’thoughts was also Confucianism. He cared about both individual lives and social reality, and the bidirectional value orientation was the basic reason for his inconsistent thought and mental distress.The third type is the compromise between Confucianism and Taoism. Its representatives are ShanTao, WeiShu,YangHu,ZhangHua,WangRong, WangYan and so on. These intellectuals did not escape from politics, instead, as officials they were conscientious or did nothing. Life caring and social concern harmonize well with each other in them. They did not have works on Metaphysics, but the fact that they went into the society with bohemianism declared they made use of Metaphysics in their lives. In the Wei-Jin Dynasties, many scholar-officials’families belonged to this type. They became the advocates and promoters of Metaphysics on their own initiative. Being Metaphysics is the necessary and effective way to infiltrate into upper social strata and keep their family flourishing.The fourth type is seclusion without becoming an official. The representative is TaoQian. In Wei-Jin Dynasties, the hermits’group appeared on a mass scale, and TaoQian was one of the representatives. The course of their seclusion changed from the strong indignation against current politics to release themselves from social shackles and Tao Qian’ lifetimes and the mental course were the epitome of hermits in the Wei-Jin Dynasties. Before, TaoQian connected his life value with Confucian political ideals, but he failed again and again. As a result, his focus changed from Social Concern to life caring. Seclusion turned into a common way of life chosen by losers who worked in officialdom.There exists logical relation among these four types. As for the attitudes toward Confucianism, the trend of the alienation from Confucianism became clearer and clearer. FuXuan and YuanZhun were the successors and innovators of Confucianism and they adhered to the positions and viewpoints of Confucianism. The fact that RuanJi fighted against Confucianism with Taoist could be seen as the corrections of the Confucianism ethical code by means of Nature included in Taoism. RuanJi who lingered between Confucianism and Taoism went against Confucianism seemingly, but he did not deviate from it essentially. The officials, including ShanTao, harmonized the Confucianism and Taoism, and they did not insist on the Confucianism political ideals and value propositions. Compared with RuanJi, they went away from Confucianism further and further, trending towards the Taoism. As for TaoQian’s thoughts, Confucianism and Taoism did not form obvious and incisive contradiction. Tao only kept the basic Confucian code of ethics and placed life caring over Social Concern.In his thoughts, Confucian political thoughts were dispelled eminently, while the consciousness of keeping human nature included in Taoism were enhanced.In addition, there exists time relationship among the four types. The first evolved into the next one by one. Although from the standpoint of special historical transection, the four types are parts of the same time, there exists gradual evolution relation in the long run. The different proportions of Confucianism and Taoism elements in the intellectuals’thoughts lead to the differences in the aspects and vigor of the Social Concern and life caring, which resulted in diversification of political mindset of intellectuals.更多还原