【作者】 王强；

【导师】 张岂之；

【作者基本信息】 西北大学 ， 专门史， 2009， 博士

【摘要】 老子是春秋末期著名的思想家,对先秦思想的发展有承先启后的作用。本文通过考察老子思想产生的历史过程,探究老子继承与转化礼乐文明的方式,分析老子思想体系的构成及其展开,探索老子思想对先秦诸子的影响以及先秦诸子对老子思想成果的吸收和改造。本文以侯外庐关于中国文明起源的特殊路径为出发点,力图把天道观、先王观内涵的变化与社会思潮结合在一起。春秋战国时期的社会巨变促使先秦诸子探索新的生产方式、社会结构、政治制度,从而在宇宙观、心性论、治国思想等方面提出了原创思想。从先秦思想的发展来看,宇宙观是先秦思想形而上的根据,心性论是沟通自然秩序与社会秩序之间的重要环节,建立新的社会秩序是先秦诸子的共同目标。老子思想讨论的主题是天道与人道的关系,他认为人道应效法天道,在宇宙观、心性论、治国思想等方面都有所放映,这些是先秦思想的新内容。战国时期诸子“变化”观念的产生是以老子“自然”观念为基础的,“变化”是“自然”的一种特殊形态,是从“不自然”向“自然”回归的过程。在宇宙观方面,庄子认为万物都处在变化之中,并用“自然”来统摄生成变化的过程,主张人要顺从自然,由此达到内心的平静:《易传》吸收了老子的自然天道观,在儒家的立场上用阴阳来说明万物生成变化的过程,创立了以“生生之德”为核心的宇宙观。战国中期诸子心性论的产生有一个理论前提,即用“精气”来说明“道”。《管子》四篇实现了这个理论转变,指出“气”对于天地万物的意义,以及“气”对于身心的作用。在此基础上,孟子与庄子展开了各自的心性论。孟子强调人应该从良知出发,实践伦理生活,在这个过程中扩充四端,终得“浩然之气”;庄子则经“心斋”、“坐忘”、“丧我”超越感官欲望,在获得本然之性后,又与社会生活融为一体。这两种不同的路径分别源于老子的“扩充”与“虚静”,二者关系密切,由于出发点不同,形成了重点不同的两种修养方法。战国晚期诸子更加关注政治权力的运用,从理论上探讨国家统治的模式。《黄帝四经》提出“道生法”的命题,社会秩序由此得到了形而上的根据,使老子的“道”与现实社会相结合;在这之后,荀子提出“天人相分”的命题,认为社会秩序独立于自然秩序,但又离不开自然秩序。这样,荀子的“礼义”秩序确立了君主支配社会的地位,并把这种君主权力道德化。与荀子不同,韩非把老子的“道”与政治相结合,提出“因道全法”的命题,把“道”解释为“法”的根据,使“法”成为天下人之法,“术”成为君主运用权力的手段,最终确立了以“法”为核心的政治秩序。更多还原

【Abstract】 The significance of the study of Lao-tzu and thoughts of the Pre-Qin Period is to understand that, how the interrelation between thoughts of the Pre-Qin Period and society change of the Spring and Autumn and Warring States Period influenced the transmission and development of Lao-tzu theory. This article examined the historical basis of production of Lao-tzu thought, how the theoretical thinking of ceremonial music civilization has been changed by Lao-tzu to cope with society crisis, and the transition of the thought in the process of the evolution of "Lao-tzu" ’s text. Further more, it analyzed the composition and development of Lao-tzu’s ideological system, and examined the effect of Lao-tzu thought to various Pre-Qin philosophers, and how various Pre-Qin philosophers absorb and transform the outcome of Lao-tzu’s thought, the segment of undertaking and the track of development.This study established on Hou Wailu’s special route of the origin of Chinese civilization, this study combined the change of concepts of "Tian Dao" and "Xian Wang" with trend of social thought. Concerning to the examination of trend of social thought, it pays attention to the transition from kin society to geopolitics society during the Spring and Autumn and Warring States Period. This change caused the separation of society and politics, and promoted various philosophers give an explanation, in respect of cosmology, mind theory, national governance thought and so on, to the new social structure, political system, and mode of production. Looking form the logic of its thought development, cosmology is the metaphysical basis of thoughts of the Pre-Qin Period. And mind theory is the main aspect to communicate the natural order and social order. The establishment of a new social order is the common aim of various philosophers.However, in "Lao-tzu" this issue involves cosmology, mind theory, national governance thought and some other contents. But its content is still in the abstract phase without specific development. These contents are the main content of thoughts of the Pre-Qin Period.The production of the concept of "change" is based on the concept of "nature". The "Change" is a special pattern of the "nature", which is a returning process from the "unnatural" to the "natural". In the field of cosmology, Zhuangzi’s "Zi Hua" advocated that the human needs to obey the nature, to make change in the control of the "nature", and to achieve the internal peace with the relative method. "Yi Zhuan" has absorbed Lao-tzu’s concept of the natural law. It advocated taking Confucianism’s ethical value as the standard to dispel the objective relativity in change.There is a theory premise of the production of mind theory, which is using essence and energy to explain "Tao". Four articles from "Guan Zi" realized this theory transformation, pointing out the significance of "energy" to the universe, as well as the role of "energy" to the body and mind. On this basis, Mencius and Zhuang Zi have developed their respective mind theory. Mencius from inside to outside again to inside, emphasized that the human should start from the conscience, carry on the practice of ethics life, expand the four-terminal in this process, and finally get the "noble spirit". However, Zhuang Zi set off from the angle of denying the sense organ desire, and went through "Xin Zhai", "Zuo Wang", "Sang Wo" to exceed the sense organ desire, returning from outside back to inside. However, after obtaining the original nature, then from inside to outside, the human will integrate into the social life. These two different routes both originated from Lao-tzu’s "Xu Jing" and "Kuo Chong". These two concepts are inseparable. Only because the starting point is different, they formed into two methods of cultivation with different focus."Huang Di Si Jing" proposed the proposition of "Tao produces law", from which the social order obtained the metaphysical basis. And it made a combination of Lao-tzu’s "Tao" with the real society. On this basis, Xun Zi suggested that "the universe and human are divided". The social order should be independent of the natural order, but can not be separated from the natural order. Thus, Xun Zi’s "Li Yi" order established the position of the monarch controlling society and moralized this monarch authority. Different from Xun Zi, Han Fei combined Lao-tzu’s "Tao" with politics, and explained that "Tao" is the basis of the "law". Therefore, it made the "law" become a law of people in the world, and made the "tactics" become an ability of the monarch to exercise the authority.更多还原