【作者】 魏飞；

【导师】 李振纲；

【作者基本信息】 河北大学 ， 中国哲学， 2014， 博士

【摘要】 孔、孟、老、庄、墨、荀、韩等七子生活于东周乱世，乱世之中的各种情形是他们展开心论的现实基础，这其中既包含政治秩序的毁坏，朴质民风的消隐，还涉及到兼并战争带来的破坏。现实的苦难促使先秦七子去思考生活中的矛盾，而天人关系则是他们对这些现实矛盾的形上概括。以人与天的纠葛而论，老子提出了“天地不仁”、庄子认为“天刑”无处可逃、孔、孟皆是敬畏天命、墨子“天志”、“非命”的矛盾更显露出天人关系的紧张所在。以人与天的揖别而论，荀子和老、庄有着截然不同的态度。荀子主张明于天人之分，老、庄却对“天之小人”的状态表现出惋惜之情。然而，以人与天的交融而言，在孔、孟、老、庄、墨、荀的思想中却都能发现他们对天人并生的向往，这种向往又构成他们心论所要直接面对的形上世界。荀、墨、韩、孟对心灵之真有着强烈的追求。荀子提出“治气养心”，并以养心至诚作为心灵之真的实现。相比之下，墨子对心灵之真的理解则更倾向于对真实功利的考量。韩非子的观点与墨子相似，只是他站在法家立场，认为对欲望的因势利导才是追寻心灵之真的正路。孟子则以“浩然之气”作为心灵之真，而这种对真实的理解方式便引申出心灵之善的问题。如孔子追求的君子之德便是心灵之善的表现，而孟子的求其放心更是至善之心的显露。老子和庄子并没有在心灵之真与心灵之善的问题上过多停留，他们更愿意在真实与至善的基础上去探求一处乌有之乡，那便是心灵的所求之美。老子以“贵柔之心”追求着若水的虚灵上善，庄子则用“游心”的状态听任自然。孔、孟、荀、庄对心知来源的问题有着不同见解。孔子和孟子对先天之知格外推崇，荀子更为认可后天之知，庄子则对心灵之知保持着谨慎的怀疑态度。孟、荀、墨、韩对心性善恶的问题有着激烈的争鸣。孟子维护性善，荀子主张性恶，墨子和韩非子则与荀子相似，他们的思想中都有着性恶意识的影子。在出世与入世的问题上，老、庄从“无”的立场批判了“有”的狭隘，老子认为礼义是道德之末，庄子认为儒墨的追求都是有为之心的刻意造作。孔子的起居行状反映出从心所欲的圣人境界，老、庄的高士之风体现出道家游心骋性的自然情怀，墨子和韩非子的适心而行则是他们对自家心论的努力落实。与此同时，七子心论并没有随着秦汉的统一宣告终结，它深刻地影响着后世的中国哲学。老、庄心论对魏晋玄学产生了极大的影响，王弼用“贵无”之心诠释老子，郭象更用“玄冥之境”诠释出庄子的逍遥之心。与之类似，孔子和孟子的儒家心论不仅是宋明理学探讨的基本内容，也是当代新儒家所没有回避的重要问题。朱熹以把握天理作为心灵不逾规矩的前提，王阳明的“只求诸心”更是孟子精神的一种回归。时至现代，梁漱溟在困境中捍卫着儒家心论，而熊十力则在习心与本心的论述中发挥了孔孟心论的核心精神。更多还原

【Abstract】 Confucius, Mencius, Laozi, Zhuangzi, Mozi, Xunzi and Hanfeizi all lived in the EasternZhou Dynasty, and the situations they faced is the realistic foundation of their theories onheart. The situations of the Eastern Zhou Dynasty include the destroying of political order, thedisappearing of simple life, and the suffering from the war. All of these urge the pre-Qinphilosophers to think the contradictions in lives, and the relationship between nature and manis the metaphysical summary of the philosophers’ thoughts. From the entanglements betweennature and man, Laozi said: Nature is inhumane; Zhuangzi thought that the NaturePunishment can not be avoided; Confucius and Mencius argued to awe the heaven fates; InMozi’s theories, the God’s will and the Negating Fates revealed the contradiction betweennature and man. From the discriminates between nature and man, there are different attitudesbetween Xunzi and Lao-Zhuang. Xunzi argued the discriminates between nature and man, atthe same time, Lao-Zhuang feel sorry to the vile character of nature. However, From theuniting between nature and man, we can find out this yearning consisted in the pre-Qinphilosophers’ thoughts. And these thoughts are also the metaphysical world that the pre-Qinphilosophers had to face.Xunzi, Mozi, Hanfeizi, and Mencius have a strong desire for the truth of heart. Xunziargued Zhi Qi Yang Xin (which means heart maintenance), and regarded this idea as the wayto the truth of heart. In contrast, Mozi argued the real utilitarian considerations means thetruth of lives. Hanfeizi has the same idea, and from the idea of the Legalists, he argued theway to the truth of heart is guiding the desire. Mencius argued Hao Ran Zhi Qi (whichmeans “noble heart”), and from this idea, he also argued the good of heart. For Example, inConfucius’ opinion, the gentleman’s moral is the performance of good of heart, and Mencius’Qiu Qi Fang Xin (which means “seeking the honest natural instincts”) has the same means.Lao-Zhuang uninterested in discussion on the truth of heart or the good of heart, because theyfavored the beauty of heart. Laozi argued the thought of “being good as water”. Zhuangziargued to conform to the nature. There are different views on the source of heart knowledge between Confucius, Mencius,Xunzi, and Zhuangzi. Confucius and Mencius especially admired the innate knowledge, butXunzi admired the acquired knowledge. Zhuangzi hold the cautious attitude on this question.Mencius, Xunzi, Mozi, and Hanfeizi have different views on the humanity is good or evil.Mencius argued the good of humanity, and Xunzi, Mozi, and Hanfeizi have the same ideasthat the humanity is evil. On the contract between reclusive or mundane, Lao-Zhuang agreedwith the way of reclusive. Laozi argued the rightness is the minor details of Dao. Zhuangziargued that the pursuit of Confucianism and Mozi is the deliberately pretentious of heart.The living of Confucius reflected the sage realm which also called Cong Xin Suo Yu(which means “following what the heart desires but not over the rules”), and the living ofLao-Zhuang reflected the You Xin Cheng Xing (which means “heart cruising butunrestrained”). The Mozi and Hanfeizi’s restrictions on heart, are the efforts to implementtheir opinion on heart. At the same time, the debate between pre-Qin philosophers is not overwhen the Han Dynasty started, and their ideas has a huge influence on the Chinese Philosophy.Lao-Zhuang’s theories on heart affected the Wei-Jin metaphysics. Wang Bi argued Gui Wu(which means “the importance of void”), and Guo Xiang argued Realm of Xuan-ming (whichmeans “profound and dark border”). The ideas on heart of Confucius and Mencius also have ahuge influence on Neo Confucianism of Song and Ming Dynasties and the contemporaryneo-Confucianism. Zhu Xi argued the heavenly principles is the standard of heart, WangYangming’ idea of Zhi Qiu Zhu Xin (which means “just seeking the honest natural instincts”)is a return to Mencius heart. In the modern time, Liang Shuming defended the theories ofheart of Confucian, and Xiong Shili developed the theories of heart of Confucius and Menciusby the discussions between Xi Xin (which means “habit”)and Ben Xin(which means“conscience”).更多还原