【作者】 侯艳芳；

【导师】 李申；

【作者基本信息】 上海师范大学 ， 中国哲学， 2008， 博士

【摘要】 从中国哲学这门学科在中国诞生以来,研究者几乎都遵循这门学科的开创者之一冯友兰先生的意见,把天区分为“自然之天”和“宗教之天”等,把持有不同天之含义的意见划分为唯物主义和唯心主义。如同唯物主义与唯心主义的公然对立一样,自然之天与宗教之天的对立也一样被认为理所当然,它们再无通融的可能,成为一对矛盾的两个方面。其中,荀子就是被普遍当作唯物主义者的古代思想家之一,荀子《天论》中的天也被当作自然之天而不是宗教之天来对待。研究者往往立足于荀子是一位持无神论的唯物主义者,以及他的天即指自然界这一定论上进行研究,荀子思想的原貌似乎没有得到充分的理解。荀子在很多地方提到的“天”都是自然之天,如“天行有常,不为尧存,不为桀亡”,“天不为人之恶寒也辍冬”等,但同样在《荀子》中还有很多地方的“天”指的是享受祭祀的宗教之天。比如荀子认为“礼有三本”,即天地、先祖和君师,礼最重要的意义就是事奉这三本,说明在荀子那里,这同一个天既是宗教之天,又是自然之天。自然之天与宗教之天,不过都是从不同侧面去说那同一个对象而已。在同一人的思想里,既是自然之天,又是宗教之天并不一定是矛盾的。我们之所以认为一个人所谓的“天”不可能既是这样,又是那样,有历史的原因,也有观念上的原因。我们必须明白我们之所以产生这种成见的原因,并试图尽可能地毫无成见地去看待中国古代的曾经占据主流的意识形态。论文在对荀子的某些概念进行考据、厘定的基础上,按照新的逻辑思路进行编排,在儒教视野下重解荀子的“天”概念,揭示出荀子的“天”概念的本初涵义——既是自然之天,又是宗教之天。论文运用个案研究的方法,由荀子观照整个古代儒家思想中的“天”概念,揭示出古代儒者的“天”概念都立足于自然之天与宗教之天的双重涵义上。更多还原

【Abstract】 Since the discipline of Chinese philosophy was born in China, the researcher’s opinion is almost in accordance with that of Mr. Feng Youlan, one of the advocates of the studies of the history of Chinese philosophy and who also promoted the division of the concept of heaven into nature and God, so the meaning of the different opinion into the materialism and the mentalism.The different meaning of the two concepts was almost analogous to the opposing idea of materialism and mentalism. Thus, the contradictory concept of nature and God was naturally considered.They cannot accommodate each other any longer, and become a pair of contradictory. Thereafter, Xun Zi was treated as generally one of ancient materialists, and the concept of heaven in his Discourse in Heaven is also treated as nature, but has no religious meaning.The researcher’s discourses that Xun Zi is an atheistic materialist and his original thinking as well as the concept of heaven that refers to the nature of this research seemingly has not gained full understanding.To gain full understanding of Xun Zi’s concept of heaven, one must understand the culture, mental perspective and ideology of the ancient times Chinese.In Xun Zi’s view, the concept of heaven in many places is the nature, such as“It acts as it always does, neither exist for Yao, or perish with Jie”,“It does not stop the winter because the people hate the cold”and so on, but interestingly, refers to God who enjoys the sacrificial offering in other places. For instance, Xun Zi thought that“the ritual has three roots”, namely heaven and earth, the ancestor and the monarch and the teacher,and the most vital significance of ritual sacrifice these roots. From this viewpoint, Xun Zi’s referred nature and God as an identical object from a different angle.The concept of heaven of an identical person that refers to the nature and also God, is not always contradictory. The reason that we thought that the concept of heaven impossible is not only this, also that, has the historical reason, but also has idealistic perspective. We must consider and understand the reasons brought about by this prejudice, and instead possibly regard the mainstream perspective and ideology in the ancient times Chinese.To further analyze this discourse, the paper utilized the contextual criticism of Xun Zi’s certain concepts as bases and arranged it according to the new logical mentality in order to resolve Xun Zi’s concept of heaven under Confucianism field of vision, which consequently resulted in the formulation of the primary meaning of Xun Zi’s concept of heaven-- that is-- heaven is both nature and God.The case study method through the viewpoint of Confucianism was used. Confucianism promulgated the concept of heaven based on the dual meanings of nature and God.更多还原