【作者】 何光辉；

【导师】 徐小跃；

【作者基本信息】 南京大学 ， 东方哲学与宗教， 2011， 博士

【摘要】 中国文化是具有人文传统的文化,中国人文传统以重视“人生意义”、强调“人文化成”为其显著特征。文章基于这一理论视阈,在批判地继承前人研究成果的基础上,借助本文提出的“道家人文观”这一新的研究视角,对老庄哲学思想所反映的先秦道家人文传统作出探讨。文章首先对中国人文传统的产生、形成与意涵作出分析。作为一种历史积淀的“文化—心理结构”,中国人文传统产生于周初的“礼乐”人文,形成于春秋战国之际诸子的“人文重构”；以其重视“人生意义”、强调“人文化成”的理论特征,而体现出对于人的“存在意义”的深切关注。因此,中国传统“人文”的意涵,主要体现为“对于人的‘存在意义’的追寻”。以此为阐发基础,本文展开了对先秦道家人文传统的系统考察。文章认为,老庄哲学思想反映出的先秦道家人文传统,形成于春秋战国时期“礼坏乐崩”的社会大变革之际,是老庄基于社会的“天下无道”、人的“存在之困”,而重新作出的“人文重构”。道家的“人文重构”,是对“礼乐—仁义”人文之弊端的反思与批判,所彰显的“自然—朴真”人文价值,突出地体现出“对于人的‘朴真之在’的追寻”。并通过一系列的基本观点而得以表现,这就是“道家人文观”。其基本观点主要包括：“天人合一”的基本理念、“自然—朴真”的核心诉求、“朴真之在”的根本主旨。三者共同围绕对于“存在意义”的追寻,而构成“道家人文观”有机统一、不可分割的理论整体。作为基本理念,“天人合一”体现的是一种关注人存在价值的“价值结构”,也是“道家人文观”的理论基础与价值源泉。其内涵具体通过“道为本根”、“天人一体”、“守一处和”三个层而反映出来,所蕴涵的人文意义是：以“道”为人的存在本根,在“天人一体”、平等共存的视闽中,凸显人的“价值主体”,观照人的“存在意义”；它既是对以“天”为中心的突破,也是对以“人”为中心的消解；从而,通过超越“天人”之间的对立,最终达致“守一处和”这一人自身和谐、统一与圆满的存在境界。以“天人合一”基本理念为基础,“自然—朴真”核心诉求,是老庄追寻人的“存在意义”,在“人文价值”上的具体反映。“自然”作为核心诉求,针对的是以“礼乐”所形成的“宗法性”的“社会人文环境”,体现了老庄对于“自然”的“社会人文环境”的追求。“朴真”作为核心诉求,针对的是以“仁义”所构成的“伦理性”的“个体人文价值”,反映了老庄对于“朴真”的“个体人文价值”的追寻。“自然”与“朴真”分别从社会与个体层面,共同反映出先秦“道家人文观”对于“存在意义”的追寻!作为建构“个体人文价值”的“朴真”,既是“人性之本”,也为“价值之源”,是直接关乎“存在意义”的人文诉求。因而,“朴真”诉求是“道家人文观”的根本着力点；“朴真的存在”,即“朴真之在”也就成为其理论的根本主旨。“朴真之在”通过“朴真人性”与“朴真人道”得到具体体现,其人文意义表现在：“朴真人性”通过强调葆有人性之“朴”,而实现人性之“真”,以彰显“生命之在”的意义；“朴真人道”主张“无为”而“利物”、“无己”而“胜物”,表达了对于“生存之在”的关切。这一人文意义也从根本上回应了本文探讨的主题——存在与朴真!最后,在结语部分,文章对先秦“道家人文观”作出现代审视：一方面,表明把先秦道家哲学视作“人文—价值哲学”的可能性与意义；另一方面,也表现出对于“道家人文观”在当代“新人文”建构中可能意义的期待。更多还原

【Abstract】 Based on the theory of the traditional Chinese ethos of humanity, this study critically inherites the achievement of our predecessors, and explores pre-Qin traditional Taoist ethos of humanity, represented by Laozi and zhuangzi, from the new perspective of" humanity-outlook of Taoism’As a "culture-mental structure" in history, the traditional Chinese ethos of humanity produced in the beging of Zhou Dynasty of "Liyue-Humanity", and formed in the "humanity-reconstruction" by pre-Qin Philosophers in Spring and Autumn. Because it emphasis on "the meaning of life" and "Achieving the word", the traditional Chinese ethos of humanity reflects the deep concern on "the meaning of existence" of human being. Therefore, the connotation of Chinese humanity is primarily to pursue "the meaning of existence".Based on the "disorder-society" and "crisis of existence","humanity-outlook of Taoism" was a result of "humanity-reconstruction" by Laozi and Zhuangzi. After criticising the disadvantages of "Liyue-Renyi", Laozi and Zhuangzi highlighted the appeals ofZhiran-Puzhen"(Naturalness-the Simplicity and Reality), especially searching for "the existence of Puzhen". The conception of "humanity-outlook of Taoism" contains a series of basic viewpoints, which include "Tianren-Heyi "(identification of man with the universe or the continuity between Tian and Human being),"Zhiran-Puzhen",and "the existence of Puzhen"."Tianren-Heyi" is the theoretical foundation and source of the value of "humanity-outlook of Taoism", whose contents is embodied through"Tao-based root","Tianren-Yiti"(the continuity between Tian and Human beings), and "possessing Tao and being hannonious". It means Tao is the root of human existence, to search "the meaning of existence" of human being, and ultimately to achieve the state of "possessing Tao and being harmonious"."Zhiran-Puzhen" is the specific performance in "humanity-values", according to the pursuit of "the meaning of existence" by Laozi and Zhuangzi. Focused on "the social humanity environment" formed by the value of Liyue, the value of Zhiran reflected the pursuit of "the social humanity-environment" of Zhiran. Directed to "the individual humanistic values" formed by the value of Renyi, the value of Puzhen represented the search of "the individual humanity-values" of Puzhen. Zhiran and Puzhen jointly centered on the puesuits of "the meaning of existence" of "humanity-outlook of Taoism", form the sides of society and individuality.The significances of "the existence of Puzhen" were embodied through "the human nature of Puzhen" and "the humanitarian of Puzhen", whose humanisty-significations shown in as follows:"the human nature of Puzhen" emphasizes the Pu (the Simplicity) of the nature, and attains the Zhen (the Reality) of human nature, which highlights the significance of life;"the humanitarian of Puzhen" advocats action follow Tao, which embodies the concern on the existence of human being.Finally, the dissertation reviews "humanity-outlook of Taoism" in two different ways:on the one hand, it is possible and meaningful to regard Taoism as the "Humanity-value philosophy"; on the other hand, it indicates the worth of "humanity-outlook of Taoism" in constituting the "Neo-humanity" in modern time.更多还原