【作者】 张瑞；

【导师】 王育济； 郝振省；

【作者基本信息】 山东大学 ， 专门史， 2014， 博士

【摘要】 本文是有关南宋朱熹风水思想的一项系统研究。全文共五章二十节。第一章全面讨论了近60年海内外有关风水问题的相关著述。其中前四节的内容虽然是对一般风水著述的梳理与讨论,但其中的绝大部分内容都与宋代或朱熹的风水思想相关联；第五节则分三个方面综述了与朱熹风水思想直接相关的重要研究成果。第二章、第三章对朱熹阴宅风水思想进行了系统的实证研究,一,讨论了朱熹在阴宅风水问题上的“两难”与“悖论”：就知识理性而言,包括朱熹在内的精英阶层未必认同阴宅风水的迷信与蒙昧,但就忠孝人伦和道德情感而言,不讲求风水,其忠君、孝父的人伦情感却又无从寄托。朱熹以及中国传统儒学精英,大都在这种“悖论”与“两难”的语境中叙述着各自的风水话语；二,讨论了朱熹反对迷信阴宅风水,但更反对“孟浪不信”的理学立场,指出在中国传统社会的一流思想大师中,朱熹是唯一一位深入风水、熟知风水,却又力图跳出风水、提升风水的知识精英。而他在阴宅风水中的最大贡献就是以“诚敬”关联儒学与阴宅风水,进而完成了风水的理学化。第四章、第五章讨论了朱熹阳宅风水的基本架构,即由天地到山川、国都、城镇、聚落、住宅、宅内这样一种“天人合一”的大格局。指出朱熹风水思想最大的价值和意义是将风水从“阴宅风水”引向更为广阔的“天地风水”。“天地间好个风水”,是朱熹关于风水的创造性表达,标志着风水的重心从“祸福吉凶”转变为自然风水。更多还原

【Abstract】 This paper is a systematic research on Zhu Xi’s geomantic thought in the Southern Song dynasty. It contains five chapters, namely twenty sections.The first chapter comprehensively discusses about related writings at home and abroad on geomancy, where although the first four sections deal with review and discussion on the general geomantic theory, the most part is related to the geomantic thought in the Song dynasty or of Zhu Xi. The fifth section is a summary of important research findings directly related to Zhu Xi’s geomantic thought from three perspectives.The second and third chapters are systematic pragmatic research on Zhu Xi’s Yin house (or house with a negative nature) geomantic thought. Firstly, his "dilemma" and "paradox" concerning Yin house geomancy is discussed. In terms of knowledge rationality, the elite class, Zhu Xi himself included, did not necessarily agree with the superstition and ignorance of Yin house geomancy. However, in terms of the ethics of loyalty and filial piety, without observance of geomancy, there was no way to express the ethical feelings of loyalty to the emperor and filial piety to the father. Zhu Xi and the traditional Chinese Confucian elite alike, mostly had their respective accounts on geomancy in the context of the "dilemma" and "paradox". Secondly, it is discussed that Zhu Xi opposed superstition of Yin house geomancy, whereas he objected to the Neo-Confucian stance of "rash and unbelieving" even more. It is pointed out that among the first class masters of thought, Zhu Xi is the only intellectual elite who went deep into, had insight of, but tried to jump out of and advance geomancy. Nevertheless, his greatest contribution to the Yin house geomancy is the association of Confucianism and Yin house geomancy by "faith and respect", through which the neo-Confucianisation of geomancy was completed.The fourth and fifth chapters discuss the framework of Zhu Xi’s Yang house (or house with a positive nature) geomancy, namely, the grand pattern of "nature and man in one" from the heaven and earth to the mountains and rivers, countries, towns, residence, and the interior. It is stated that the biggest value and significance of Zhu Xi’s geomantic thought is geomancy was guided from "Yin house geomancy" to the broader "heaven and earth geomancy"."What good geomancy between heaven and earth" is Zhu Xi’s creative expression of geomancy, which marked the transition of center from "good or bad luck, fortune for misfortune" to geomancy of the nature.更多还原