【作者】 魏艳枫；

【导师】 朱良志； 董平；

【作者基本信息】 浙江大学 ， 中国哲学， 2013， 博士

【摘要】 如果说生命超越是中国哲学的主题,它同样也是印度哲学的主题。我认为与西方哲学相比,中国哲学和印度哲学有更多的相似之处,中国哲学与印度哲学都充满了诗意,是情感化的,而不是像西方哲学那样是逻辑的、科学性的,它们都立足于生命本身,力图求得更好的生命状态,它们的本体论、知识论等都围绕着这一个目的。但是,在如何求得生命超越这个问题上,中国哲学和印度哲学走了不同的道路,因而形成了两种各具风格的文化。有人说代表儒家的道理是“生”,代表佛家的道理是“无生”,这大约可以代表我对中国哲学和印度哲学的看法,中国哲学以正向调节生命的方式完成生命超越,印度哲学以负向调节生命的方式完成,而这两种方式都是可以让人安详和悦的,我尝试对这两种方式的相同和不同进行了初步探索。吠檀多哲学是正宗印度国学,最能代表印度文化的精神面貌,而儒家哲学在古代中国一直处于正统,所以我选取了这两个学派比较,希望它们能充分表现中国文化和印度文化的特点。商羯罗是印度中世纪最伟大的思想家、吠檀多哲学的集大成者,他的思想至今仍然影响着印度哲学,我选取了他的思想来作为吠檀多哲学的缩影。而要谈到商羯罗的思想,就要涉及到乔荼波陀的思想,商羯罗作为乔荼波陀的再传弟子,他的思想深受乔荼波陀影响、与乔荼波陀一脉相承,于是我在文中以商羯罗思想为主、旁及乔茶波陀的思想。中国理学与吠檀多哲学在本体论上、宇宙论上、心性论上、修养方法上、哲学体系的结构上有不少相似之处,同时,理学也是儒家哲学中很有哲学性的一个学派,于是,我选取了理学泰斗朱熹的思想作为儒家哲学这方面的代表。而朱熹的思想是秉承着二程的思想衍化发展的,朱熹和二程的思想是一体的就像乔荼波陀和商羯罗的思想是一体的那样,所以我将二程的思想也引入文中。程朱的思想与乔商的思想明显有着向现世人生开放和向飘渺的来世开放两种不同的指向,但生命又是它们共同关注的。我从本体论、心性论、修养论三个方面做了比较,因为我认为一种哲学就是一种生活方式,需要有这三个方面才能呈现一种哲学的全貌。在本体论部分,理学与吠檀多哲学提出作为终极存在的理与梵的存在,在心性论部分,理学与吠檀多哲学认为终极存在存在于个人之中,而修养论部分展示了理学与吠檀多哲学各自不同的找回终极存在的方式。而实现了与终极存在的合一,理学与吠檀多哲学也就都达到了它们各自的目的——天人合一与梵我合一。全文围绕终极存在、实现终极存在展开,显示了理学和吠檀多哲学在自然的观念、人的观念、心的观念、身体的观念、灵魂的观念、生死的观念等许多方面的相同与不同。更多还原

【Abstract】 Distillation of life is the object of Indian philosophy as if it is the object of Chinese philosophy. I believe Chinese philosophy which is idyllic and emotional bears some likeness to Indian philosophy which is idyllic also instead of Western philosophy which is logic and scientific. Their ontology and theory of knowledge revolve round one centre which is to show loving care for life and make better the state of life. However, Chinese philosophy and Indian philosophy use two different ways about the problem of sublimating life so that two different cultures appear. It is said that "Sheng" stands for the idea of Confucianism and "WuSheng" stands for the idea of Buddhism, which represents my opinions on Chinese philosophy and Indian philosophy. Chinese philosophy comes true the distillation of life by positive ways and Indian philosophy realizes it by negative ways. I research the similarity and difference of the two ways which all can give us peace and comfortable.Vedantism is orthodox Indian philosophy which stands for the spirit of Indian and Confucianism is orthodox philosophy in ancient China. So that I compare the two schools which appear the distinctive features of Chinese culture and Indian culture to the core. I choose Shankara’s thought as the miniature of Vedantism, who was the greatest thinker in Indian in middle century and the comprehensive expression of Vedantism and effecting Indian philosophy to this day. For researching the thought of Shankara, I have to touch upon the thought of Gaudapda. Shankara who was Gaudapda’s student’s student was deeply effected by Gaudapda and was imbued with the same spirit of Gaudapda. I treat Shankara’s thought as subject and Gaudapda’s thought as accessory in my paper. Neo-Confucianism which is a school full of philosophic property in Confucianism likes Vedantism in ontology、in world view、in mental epistemology、in the way of cultivating、in structure of philosophy system. So that I choose ZhuXi’s thought as the delegate of Confucianism. ZhuXi’s thought evolved from the thought of ChengHao and ChengYi. ZhuXi’s thought is integral whole with the thought of ChengHao and ChengYi like Shankara’s thought is integral whole with Gaudapda’s thought. So that I adopt ChengHao and ChengYi’s thought in my paper also. The two schools clearly have two different orientations of towards realistic life and towards illusive afterlife but they all care life itself. I compare them in ontology、mind and cultivating way three fields because I believe a kind of philosophy is a kind of life and I need the three fields for appearing the whole system. Neo-Confucianism and Vedantism construct Li and Brahman as celestial noumenon in the part of ontology; Neo-Confucianism and Vedantism confirm noumenon is in individual in the part of theory of disposition; Neo-Confucianism and Vedantism take different way for finding noumenon in the part of theory of self-cultivation. When fusing with noumenon is realized, Neo-Confucianism and Vedantism achieve their objects——fusing with heaven and fusing with Brahman. This paper goes round noumenon and finding noumenon and researches the similarity and difference between Neo-Confucianism and Vedantism in the idea of nature、the idea of human、the idea of mind、the idea of body、the idea of soul、 the idea of death and so on.更多还原