【作者】 白静；

【导师】 卢永璘；

【作者基本信息】 北京大学 ， 文艺学， 2011， 博士

【摘要】 焦竑学识宏富,在心学、老庄学、佛学、史学、文学、考证学等方面均有很高的成就,在明清思想转型中拥有重要地位,很值得研究。然而目前学界对焦竑的研究尚不够深入。笔者的专业是中国文学批评史,考察的主要对象是焦竑的文学思想,但要研究这样一位思想家的文学思想,先厘清他的儒、释、道三家之学非常必要,因为焦竑文学思想的核心是“文本于道”,而他所谓的“道”,即是他的“性命之学”,他的“性命之学”则是由儒、释、道三家思想所构建。故本论文力图先明其儒、释、道三家思想,在此基础上再谈他的文学思想。基于上述思路,本文分为四章,主要内容如下：绪论部分,概括介绍本论文的研究缘起、研究现状及研究思路。第一章：焦竑的道家思想。第一节为焦氏《老子翼》研究,旨在阐明焦竑注《老》的用意,其一是摈弃将《老子》神仙化的道教思想,还《老子》清静无为之道家哲学本来面目；其二是构建他“复性说”的重要组成部分。第二节为焦氏《庄子翼》研究,旨在阐明焦竑以儒解《庄》的宗旨,即辩明何为“圣人之道”。第二章：焦竑的佛教思想。第一节主要梳理焦竑在佛学方面的交游情况；第二节为焦竑四种《精解评林》研究；第三节为焦竑以“如来藏”思想为核心的佛学思想,旨在考辩禅宗、禅教融合及净土思想对他的影响。第三章：焦竑的心学思想。第一节着重阐述焦竑“下学而上达”的“复性说”思想及其变化过程；第二节考辩焦竑“师从罗近溪”说的正确与否,并对比二人思想的主要差异；第三节探究焦竑“从容中道”学术品格的由来,旨在考辩王襞、李贽、耿定向三人对焦竑心学思想形成的影响。第四章：焦竑的文学思想。第一节辨析袁宏道“性灵说”与焦竑“性灵说”的关系,梳理焦竑“性灵说”的变化过程,并探究焦竑晚年“性灵说”的内核；第二节探讨焦竑以禅意为最高境界的诗学观,梳理其“以禅为诗”诗学观的形成过程。结语部分,研究总结及后续研究初步想法。更多还原

【Abstract】 Jiao Hong is wealthy in knowledge. His great achievements in philosophy of the mind、philosophy of Taoist, Buddhism, history, literature and textual research occupy an important position in ideology transforming of Ming and Qing dynasty, which are worth of research. Nevertheless at present the educational circles has not done enough intensive study of Jiao. The author who majors in History of Chinese Literary criticism, studies principally Jiao Hong’s literary ideology, and to clear his learning on Confucianism, Buddhism and Taoism. "Philosophy of nature and life", which is significant in "Taoism" and in his so called core of literary ideology "literature bases on Taoism", consists of the ideologies of Confucianism, Buddhism and Taoism. Hence this text intends to study Jiao’s literary ideology in the base of revelation on his learning of Confucianism, Buddhism and Taoism. According to the research theme, this text is constituted of four chapters. The following is the major content of the paper:Introduction:general introduction of origin, actual situation and theme of the research on Jiao’s literary ideology.Chapter one:Jiao’s learning of Taoism. The first part is about the research on Jiao’s work "Lao zi Yi", which reveals his intention of explaining Lao zi. First, Jiao intends to throw away the thinking of immortalization in Taoism, and revert to Lao zi’s original idea as the philosophy of inaction. And second, it is one of the important parts of his "Instincts". The second part is about the research on Lao zi Yi, which reveals Jiao’s purpose to explain Zhuang zi with Confucianism, that is, he distinguishes what is the Sages’Philosophy.Chapter two:Jiao’s learning of Buddhism. The first stanza introduces Jiao’s communication with Buddhism Group. The second stanza refers to the research on Jiao’s "Jing Jie Ping Lin" in four styles. The third stanza is the research on Jiao’s learning of Buddhism whose philosophy core is "Tathagata garbha", reviewing the influence of Zen Buddhism、the dogma integration of Zen Buddhism, and Pureland Buddhism Thought to his ideology.Chapter three:Jiao’s learning of Philosophy of the mind. The first stanza is about Jiao’s "Instincts" thinking which attaches the importance of "understanding through learning accumulation" and its development process. The second stanza is talking over the accuracy of the saying "Jiao learns from Jinxi Luo" and compares the main differences between Jiao and Luo’s philosophy. The third stanza explores the origin of the scientific virtue "To achieve the doctrine of mean through time" advocated by Jiao, and reviews the influence of Bi Wang, Zhi Lee and Dingxiang Geng to the formation of Jiao’s philosophy of the mind.Chapter four:Jiao’s literary ideology. The first stanza analyzes the relationship between Hongdao Yuan’s "Xing Ling Theory" and that of Jiao’s, and describes the development process of Jiao’s "Xing Ling Theory", and explores its inner core when Jiao goes into his old age. The second stanza discusses Jiao’s poetics which takes Thougts of Zen as the highest ideal, and reveals the forming process of his poetics which advocates "compose poem through Zen".Conclusion:sum up of the research and suggestion about succeed research.更多还原