【作者】 蒲创国；

【导师】 李申；

【作者基本信息】 上海师范大学 ， 中国哲学， 2012， 博士

【摘要】 作为中国哲学的一个重要概念,“天人合一”的含义既是特定的,又是十分丰富的。然而,当今学术界对于“天人合一”的研究,使其含义既变得不定,又变得贫乏。忽视天人关系的大背景,将“天人合一”当作了中国哲学的主题,将各种各样的有关天人关系的思想都归之为“天人合一”,从而造成“天人合一”含义的泛化；将中国哲学中的天等同于西方哲学中的自然界,将“天人合一”归结为人与自然的合一,又使得“天人合一”的内涵贫乏化。要解决这个问题,就必须回到“天人合一”的本义。对“天”的理解是解读“天人合一”的关键所在。中国哲学中的“天”尽管含义复杂,但基本可以归结为自然之天与主宰之天。而且,自然之天与主宰之天只是一个天,不能割裂。自然之天是从天的物质载体方面而言,主宰之天是从天的精神内容方面而言。离开了任何一个方面,都不能称其为天。“天人合一”一词,是宋代张载首先提出来的。张载将传统的气论思想发展到气本论,同时继承了先秦儒家的心性论,并将二者相结合,形成了以天人一气为内容、以天人同性为指向的“天人合一”思想。天人一气,是就自然之天而言；天人同性,是就主宰之天而言。正如自然之天与主宰之天不可分割一样,天人一气与天人同性也是不可分割的。这与张载的虚气观密切相关。因为在张载看来,太虚即气,气与“虚而神”的气之性本来就是一体。对于张载的“天人合一”可做两方面的理解：它既是天人关系的最高境界,也是达到这一境界的一个过程。为了实现“天人合一”,张载主张通过穷理尽性的内在途径和礼乐制度的外部约束,改变人的气质之性,达到天地之性,最终建立一套天人一体的世界秩序。张载以后,二程、朱熹、陆九渊、王阳明、王夫之等人,又进一步丰富和发展了“天人合一”思想。他们尽管对张载的某些理论并不认同,甚至提出了批评,但在“天人合一”的内容、途径、归宿等方面,并无根本的分歧。20世纪后半期,为了解决日益严重的生态问题,“天人合一”首先被西方的生态伦理学所发现,被赋予了解决生态危机的功能。90年代以后,一些国内学者也开始对此表示认同,甚至主张“天人合一”就是人与自然的合一。然而,这却是对“天人合一”的一种误读。因为,中国哲学中的“天人合一”,从人与自然之天的角度来说,强调天人在构成质料上的一致性,即天人都是一气之流行。从人与主宰之天的角度而言,强调的是天与人、上帝鬼神与人在本性上的同一性,即天人一理、天人同德等。因此,“天人合一”虽然也涉及到了人与自然的关系问题,但却与生态问题没有直接的关系,更不是人与自然的合一。更多还原

【Abstract】 As an important concept in Chinese philosophy, the meaning of oneness of heaven and man is specific and rich. But, its meaning has been becoming uncertain and poor, because of the domestic scholars’ research on it. Because scholars ignore the background of the relationship between heaven and man, they look upon oneness of heaven and man as the theme of the Chinese philosophy, and regard all kinds of thoughts about the relationship between heaven and man as oneness of heaven and man. This causes the meaning of oneness of heaven and man become generalization. Because they think that heaven in Chinese philosophy is equivalent to nature in western philosophy, oneness of heaven and man is interpreted as the combination of human and nature. This causes the meaning of oneness of heaven and man become poor.To solve this problem, we must understand the original meaning of oneness of heaven and man. The key is the meaning of heaven in Chinese philosophy. Heaven in Chinese philosophy is a multiple concept, but the main meaning is nature and God. Furthermore, nature and God is the one thing, nature focuses on the substance and God focuses on the spirit. If ignoring each one of the two, the meaning of heaven is incomplete.In the Song Dynasty, the concept oneness of heaven and man was brought up for the first time by Zhang Zai. He developed the traditional Qi-theory to the theory of Qi ontology and inherited the mind-nature theory of Pre-Qin Confucian. He combined the two theories and formed the theory of oneness of heaven and man that heaven and man are made of Qi, and have the same nature. That heaven and man are made of Qi means that heaven is nature, that heaven and man have the same nature means that heaven is God. Nature and God are the one thing and cannot be divided, so the theory of heaven and man being made of Qi and the theory of heaven and man having the same nature cannot be divided, too. It is caused by Zhang Zai’s thought of Xuqi that Taixu is Qi and Qi includes the nature of Qi. He called this nature Xu&Shen. We can comprehend the theory of oneness of heaven and man from two aspects:it is not only the highest possible stage of the relationship between heaven and man, but also a process of going to the highest possible stage. To fulfill this theory, Zhang Zai standed that we can build a set of word order that heaven and man are an integral whole by means of exploring thoroughly the logos and nature and setting rite and music syestems, changing man’s born nature and reaching to temperament.After Zhang Zai, Cheng Yi, Cheng Hao, Zhu xi, Lu Jiuyuan, Wang Yangming, Wang Fuzhi and others further enrich and develop the theory of oneness of heaven and man. Though they didn’t agree with some opinions of Zhang Zai’s theory and criticised them, they didn’t have fundamentally different in contents, ways, destinations and others of oneness of heaven and man.During the second half of the20th century, oneness of heaven and man had been found by western ecological ethics at first time to solving the serious ecological crisis. Western eco-ethicists believed that this theory can solve the ecological crisis. Since1990s, domestic scholars have been agreeing with this opinion, and even thinking that oneness of heaven and man is oneness of nature and human. However, it is misread. Because, from the angle of human and nature, oneness of heaven and man of Chinese philosophy emphasizes that heaven and man are made of the same material, namely heaven and man are made of Qi, from the angle of man and God, it emphasizes that heaven, god, ghost and man have the same nature, namely heaven and man all have the logos, or have the same virtue, and so on. So, though oneness of heaven and man involves relationships between man and nature, it is not related to the ecological question, even not the oneness of human and nature.更多还原