【作者】 彭战果；

【导师】 颜炳罡；

【作者基本信息】 山东大学 ， 中国哲学， 2009， 博士

【摘要】 本文讨论的主题是方以智三教会通思想,我们将其类型界定为“三教为一”。所谓“三教为一”,指不预设三教思想本质上有别,三者在根源处一致。对于“三教为一”这一命题,我们主要讨论两个问题:一、三教共同的根源是什么?二、三教何以能够回归到这个根源?方以智会通三教之自觉受其外祖吴观我“宗一圆三”说及其出家本师觉浪道盛“托孤说”的影响,而家传易学则影响了他哲学思想的建构,为会通提供了形上根据。这个根据由有无、一二等范畴表现为一个本体论体系。具体而言,他赋予有、无两层含义:一,被作为对待范畴,一方面用来表示对世界的认识法则,一方面表达现象和本质之间的本末、母子、一多等关系;二,指示一种“不落有无”的境界,以此作为事物的本质。用一、二来说明,即是以“一”代表绝待的本体,以“二”代表对待的现象。具体表现为“一即二”的逻辑展开与“二即一”的逻辑回归。这一过程由于表达了“二”、“一”和“一与二合一”三个阶段,故又是一个三分的架构。这些内容不仅是存在的本质,同时亦是思维的本质,思维与存在在此达到了统一。这是方以智本体论体系的主要内容,亦是其说明“三教为一”的形上根据。这个根据如何体现在三教之中呢?对这个问题的回答即是证明三教何以能够回归到这个根源。方以智从儒、释、道三教的具体概念、命题入手,分别说明三教义理体系都是这个根据的展开。对于儒家,方以智重视《论语》和《中庸》。他对《论语》“一以贯之”、“予欲无言”及“举一隅不以三隅反,则不复也”等命题,以及《中庸》“中”、“代错”等概念进行了创造性的诠释,认为它们都是一二(多)辨证关系的表达。另外,他还对儒家的人性论进行了会通。对于佛家,他重视禅宗和华严宗。在他看来,禅宗公案一些貌似矛盾的表述在于指示“不落有无”的境界;其不立文字,亦在于说明一多相融的关系。华严宗法界缘起更是与其本体论体系有相合之处。对于道家,方以智独重《庄子》。他著《药地炮庄》,以禅宗、儒家、易学与《庄子》相互会通。他对《庄子》一书中“逍遥游”、“无待”、“齐物”等概念进行诠释,以说明《庄子》与诸家可以会通的根据。通过以上论述,证明了儒、佛、道三家的核心概念、命题的本质即是方以智所建立的本体论体系,以此揭示了三教会通所以可能的根据。三教会通是一个历史性命题,方以智会通三教思想不过是其中的一个特例。因此,我们试图将其放在历史的背景下,以凸显其特征,这包括价值中立的超越意识与保存三教差异的开放意识。另外,我们把方以智“三教为一”的会通模式与列奥纳德·斯维德勒(Leonard Swidler)的“对话”理论相比较,后者强调对话的前提是对绝对真理观的抛弃,而前者恰恰强调三教会通的基础在于绝对真理的存在,由此我们论证了中国哲学中道器不离、体用不二的思维方式。更多还原

【Abstract】 This Treatise mainly explores Fang Yizhi’s thought on "the fusion of Confucianism, Taoism and Buddhism".The author defines his "fusion of the three religions" as "the unity of the three religions",with the premise that they attribute to the same root and there is no difference in essence.Based on this proposition,two related issues are mainly discussed:what is the same root of the three religions and how can the three religions be traced to the root.Influenced by his grandfather Wu Guanwo and his master Buddhist monk Langjue Daosheng,Fang Yizhi generated the consciousness of the "fusion of the three religions". At the same time,Yi-ology that handed down from the older generations of his family provided him with the metaphysical basis of his philosophy.As Fang’s core thought lies in his ontology,the author begins with the definition of Existence and Non-existence in Fang’s works,believing that Fang confers it with two meanings.Firstly,it is regarded as a pair of related categories,expressing the epistemological rules on the world,as well as the relationship between the fundamental and the incidental,the one and myriads.Secondly,it is also concerned with a realm of "being unformed by Existence and Non-existence",which is viewed by Fang as the very essence of things.Fang elaborates this point with the discrimination of One and Two(myriad),in which One represents noumenon,and Two the phenomenon.A concrete example of this can be found in that there is One,there is Two,and Two originates from One.This is a doubleaction dynamic process,as well as a framework of three dimensions,as it contains Two,One,and the unity of One and Two.The relationship between One and Two is not only the innate characteristic of existence but also that of human thinking mode,wherein human thinking and existence attain to a unity in Fang’s theory.The above is the main idea of Fang’s ontology,as well as the academic source of his "fusion of the three religions".As for the second issue,i.e.how can the three religions be traced to one root,Fang Yizhi begins with the concret concepts in the thoughts of the three religions.According to him,the theoretical systems of the three religions are developed on the basis of the same root.Fang attaches great importance to the Analects and the Doctrine of the Mean. Most of the propositions in these two books are explained by Fang in a very original way,such as "all-encompassing Principle","word and wordless","infering the whole from a single instance" and "the Mean" etc..Fang holds the opinion that all of these propositions are the demonstration of the relationship between One and Two(myriad). Moreover,he has a deep understanding of the Confucian theory on huaman nature,and puts special emphasis on Chan Buddhism and Huan-yan sect of Chinese Buddhism.He believes that some stories recorded in Chan Buddhism classics indicate a realm of being "unformed by existence and non-existence".Chan Buddhism doesn’t suggest setting up words to explain the communication of one and myriad.In Taoistic classics,Fang Yizhi values Zhuang zi most,explaining Zhuang zi with the thought of Chan Buddhism, Confucianism and Yi-ology.He annotates such concepts in Zhuang zi as "spiritual freedom","non-conditional state" and "homogeneousness of myriads of things" to illustrate the communication between Zhuang zi and other schools."The fusion of the three religions" is a historic issue,and Fang’s thought is only one special case.Therefore the author tries to study the characteristic of Fang’s thought under the specific historical background.It contains three respects:equally valuing the three religions;approaching value-free,and a comprehensive expression.Futhermore, we compare Fang’s thinking mode with that of Leonard Swidler:Leonard Swidler stresses that it discards the absolute truth if we establish a premise;while Fang holds that the basis on which we make the fusion of the three religions possible just lies in the absolute truth.Thereby we demonstrate a distinctive thinking mode in Chinese philosophy,i.e.noumenon and function can’t be separated from each other.At the same time,during this process,we can find Fang’s endeavor to reach a comprehensive expression.更多还原