【作者】 史婷婷；

【导师】 丁原明；

【作者基本信息】 山东大学 ， 中国哲学， 2009， 博士

【摘要】 《太平经》作为早期道教的主要经典之一,在道教史上占有举足轻重的地位,被称作“道教第一经”。然而,因其问世时代久远,缺佚严重,故一度被视为伪书而无人进行专门研究。直到20世纪30年代,日本学者小柳司气太及国内学者汤用彤撰文,断定《太平经》乃汉代旧著,这才引起中外学者的普遍关注,并一度成为国内学界的理论热点之一。如今,《太平经》研究已走过七十余年的发展历程,风雨沧桑,历久弥新。虽然现代学者们对《太平经》的研究依然保持着较大热情,取得了丰硕成果,但尚存在一些问题有待进一步深化。就其不足来说,前人研究留下的最大缺憾即是对《太平经》的思想缺乏一个系统的把握,特别是未能放在道家文化、道教文化的大背景下把它当作“道教第一经”,进行统一的整体性研究。这就难免对该经的学术脉络、理论特质及内在矛盾等问题有语焉不详之处,存在着平面论述《太平经》的简单化倾向。鉴于学界在《太平经》研究上的成就与不足,本文以《<太平经>哲学思想探微》为题,试图对《太平经》的理论渊源、思想体系、内在矛盾及其在道教发展史上所发挥之承前启后的作用作一探析,力求揭示出早期道教思想的历史渊源、理论特质以及发展演变等问题,以彰显古代道教所蕴含着的时代精神和文化意义,企冀对这个业已形成的理论热点推波助澜,进而消解学界在这项研究上的薄弱环节,此亦是本人选题的基本动机。全文分导论、五章、结语共七大部分。第一部分导论主要论述了目前学界研究的概况及其不足,阐明了本文所采取的基本思路与研究方法,并对文章的拓展及不足之处进行了总结。本文第二部分,即第一章《<太平经>其书》,着重论述了《太平经》与太平道的关系,《太平经》的著者、成书年代及其思想来源。文章首先在论述当时社会背景的前提下,把太平道视为实现《太平经》“太平”理想的担当实施者,认为它们之间有一定的关联性。进而,本文考证了《太平经》的著者非一时一人之作,而是一部集体编写的道书,并把《太平经》的成书年代定位于公元二世纪前期——后汉安帝、顺帝之际。此外,本文还通过剖析《太平经》与道家学说、儒家伦理、阴阳五行学说以及墨家思想的关系,深入挖掘了《太平经》产生的思想来源,从而揭示了早期道教包罗万象、庞杂多端的学术品格。本文第三部分即第二章,主要论述了《太平经》“道”、“气”、“神”的宇宙论。认为在其宇宙论中,“道”是最高的哲学范畴,它不仅表征宇宙本体,而且更被诠释为客观世界的总规律。与此同时,《太平经》还吸收了汉代流行的气化论观点,在把元气视为宇宙原初物质的基础上,推衍出“三统共生”的宇宙生成模式。但是,太平经纳气入道所构造的道气合一的宇宙论,其理论着眼点并不在于揭示宇宙万物生成变化的奥秘,而是要为自然世界寻求一个形而上的神学性终极根据,以为其宗教神学理论张目。基于此,《太平经》从道论出发,进一步强化了“神”对“道”的作用,使“道”的理论宗教化、神秘化,并进而建构起道教独有的神灵信仰体系。《太平经》的神灵系统包括神、仙、鬼三个层面,它将古代泛神论推到前所未有的致极,并首次确立起道教崇拜的核心对象,因而在道教史上有发端之功。本文第四部分即第三章,主要阐释了《太平经》宗教神学的天人观。首先界定“天”的内涵不仅包括阴阳、四时、五行等自然实体,而且还指自然界的运行规律。与此相关联,在天人关系上得出既要遵循天道又要发挥人之主观能动性的结论。但作为一部宗教著作,《太平经》并没有把天人关系上所表现出来的理性精神贯彻到底,而是最终将“天”神化、宗教化,从而确定了天神的绝对权威性,并由此铸造了天人感应、天人一体的神道理论。天人感应是《太平经》天人观的核心观念,它在天人同类的基础上,强调天人之间存在着相互感应的关系。感应的方式即“天”监察人的行为,通过自然界的灾异祥瑞来表达自己的意志,对人间的统治者进行奖惩。不仅如此,“天师之言”、“气”以及人体内“身中神”也是天人感通的重要途径。此外,《太平经》还利用天道循环的理论作为哲学依据,系统阐发了“承负”说,深化了善恶报应的宗教观念。本文第五部分即第四章,主要剖析了《太平经》的生命观、修养观与炼养观。指出:如同道家论“道”,最终将其移向现实人生层面一样,《太平经》在建构气化论的宇宙论的同时,也把自己的哲学关照点投向形而下的层面,并由此论述了“重人贵生”的生命观、行善积德的修养观以及“爱气、尊神、重精”的炼养观。《太平经》的生命观汲取了思想史上、特别是道家学派的“重生”传统,并进一步将其发展为长生不死、得道成仙的理论。这种观点,因其对个体自然肉体生命极度尊崇,故与儒家偏重于人的社会价值的生命观构成了互补的关系。在修养观上,《太平经》吸收了儒家孝亲、忠君、敬师等伦理规范,将道教求仙的个体存在倾向与儒家尽忠尽孝的群体共存意识有机结合起来,使仙与圣融为一体,从而形成了道教特有的生命伦理学。在炼养观上,《太平经》本着“爱气、尊神、重精”的原则,提出了守一、内视、存思、食气、胎息、符箓等具体修道方术,对道教实现“道”与“术”的有机统一做了基础性的建构。本文第六部分即第五章,主要阐释了《太平经》“天下太平”的政治哲学。指出:相比于后世正统道教的离尘遁世、专注修仙,《太平经》作为早期道教经典,有参与社会政治生活的强烈愿望。在经书所保留的思想资料中,占篇幅最多、论述最详细的,即是其社会政治思想。在这个问题上,《太平经》坚持了从道家一直延续下来的“身国同治”的原则,系统发挥了其“无为而治”的政治哲学。《太平经》的“无为而治”既沿循了老子的思维路向,又承接了黄老道家对“无为”做出的新解释,其具体内容涵盖了法天地而治、“用贤”而治、“民本”而治和“天下太平”的政治理想。但由于《太平经》的宗教性,使其在对“无为”的具体理解上,又增添了几分神学色彩。本文第七部分为“结语”,对《太平经》在哲学与宗教上的贡献和不足进行了概括和总结。强调该书在宇宙论、天人观、生命伦理学、社会政治观等方面,既蕴含着哲学理性的光芒,又表达了一种人文关怀、社会关怀的生命精神,直到今天仍有对其继续解读的价值。而作为一部宗教著作,《太平经》则初步实现了“道”与“术”的统一,既开了符箓派门户,又开了清修派以及内丹学的先河,将其称为道教“第一经”,可谓名实相符。《太平经》的不足在于它以神学性夭折了哲学理性,并在教义教理及道术方面显得粗糙荒诞,未达精义。然而,这恰恰为以后道教的分化和发展留下极大的活动余地,说明该经对道教的确立和发展有铺垫之功。本文主要在以下三个方面对前人的研究成果进行了拓展:其一,把《太平经》置放于汉代大的学术背景下进行研究,从其在道教史发展中的地位来把握它的思想体系,不仅仅局限于《太平经》本身的思想内涵,更着眼于其与传统文化乃至后世道教关系的深入剖析。这种从“历时态”存在对《太平经》作出界说的研究方法,有助于厘清道教的学脉演变,较之已出版发表的论著多偏重于平面论述,似乎能给人以启发,有某种理论深度。其二,在第二章“道”、“气”、“神”的宇宙论这部分,着眼于理性与神性并存的内在矛盾,围绕着哲学理性如何向宗教神学转化这一主题,具体剖析了《太平经》“道生”论与气化论相结合的宇宙生成模式,强调其谈气论道的着眼点不在于揭示宇宙万物生成变化的奥秘,而是要为自然世界寻求一个形而上的神学性终极根据,以为其宗教神学理论张目。本文对《太平经》这一主旨的归纳,定位较为准确,说理较为缜密,较好地把握了早期道教思想的理论特质。其三,第四章把生命观、修养观与炼养观合并言之,并视为一体,较之已有的研究若有新意。例如,认为《太平经》的生命观以“道”为生命本原和最终归宿,它把个体生命提升到“道”的高度加以肯认,表现出对人之自然生命的尊重,以及对个体生命价值的终极关怀。在修养观方面,《太平经》强调行善积德对于修道成仙的重要意义,并由此确立起道教仙圣二位一体的生命伦理学。在炼养观方面,通过对精气神关系的把握,探讨了具体的内修外行的炼养方术,彰显了道教如何涵养生命以企及长生的炼养思想。《太平经》将以上三个方面联系在一起,实现了生命之真与生命之善、思想与境界的结合。这种结合尽管不够细致周密,显得比较粗糙,但却凸显出道教独特的人文价值,笔者的类似认识比现有研究成果有新的拓展。由于学识和功力有限,故本文存在着诸多不足。其一,对原典的理解有待深入。《太平经》内容庞杂,文辞晦涩,又多“巫觋杂语”,囿于本人古文功底和学识的浅薄,有时难以完全读懂这部多处自相矛盾的道经,这便容易影响到对《太平经》整体思想的把握,甚至可能产生不准确的判断。其二,关于《太平经》对后世道教的影响挖掘不够,以至无法全面凸显其道教首经的地位和作用。由于本人对中国道教史的理解与把握不甚深刻,因此在探析道教发展演变的过程中,对于后世诸多道教经典的理论分析,有时存在简单化的倾向,这可能会影响到道教思想发展脉络的完整呈现。这里,恳请各位学者、老师给予指导、斧正。更多还原

【Abstract】 As one of the main classics of early Taoism,The Classic of Peace played a vital role at the history of Taoism,it is called as "the first scripture of Taoism".However, predecessors regarded it as a false book for a long time,so no one carried out special studies on it.Until 20th century 30’s,a Japanese scholar Xiao Liu Si Qi Tai and a Chinese scholar Tang Yong Tong had written articles to figure out that The Classic of Peace was a book of the Han dynasty,which aroused the universal concern of Chinese and foreign scholars,and for a time became one of the academic theory of hot spots.Today,the research of The Classic of Peace has gone through more than 70 years of development history.Although modern scholars have still maintained a greater enthusiasm on it,and have achieved fruitful results,there are still some issues to be further deepened.As to its inadequacies,the greatest shortcoming left by predecessors is the lack of a systematic grasp of The Classic of Peace,especially they couldn’t conduct an overall study in the context of Taoist culture and Taoism culture,which made them unable to give clear answers to questions about its academic context,theory qualities and inherent contradictions etc,so they had a simplistic tendency of flat exposition.In the view of the accomplishment and deficiency of the present research,this dissertation takes "The Analysis About The Classic of Peace Philosophy of Ideology" as a topic,attempting to analysis its theoretical origin,thought system,inherent contradictions and the function at the history of Taoism,promulgating early Taoism’s historical origin,theory qualities, development and evolution etc,clearly revealing the spirit of the times and cultural significance which contains at the ancient Taoism.All these works hope to promote the tide of the research about The Classic of Peace which has formed and make up the weak link in this research.Also this is my intention to write this dissertation.The whole thesis consists seven parts including introduction,the other five chapters and conclusion.The first part,which is the introduction,mainly discusses the overview and deficiencies of present research,clarifies the basic ideas and research methods of the dissertation,summaries the innovation and the inadequacies of the article.The second part,which is chapter one "the Book of The Classic of Peace", discusses the relationship between The Classic of Peace and "The Taoism of Peace", the book’s author,era and the Source of idea.First of all,the article describes the social background of that time,regards "The Taoism of Peace" as the real perpetrators of The Classic of Peace,thinks them must have relevance.Then,the thesis concludes the author of that book is not a person,but a group,and locates its era is in the early second century AD.Furthermore,through the analysis of the relationship between The Classic of Peace and Taoist doctrine,Confucian ethics, Yin-Yang Five Elements Theory and Mohist ideology,this dissertation excavated the ideological origin from which The Classic of Peace derived,thus reveals the all-encompassing academic character of early Taoism.The third part,which is chapter two "the Cosmology of ’Tao’,’Gas’,’God’", regards "Tao" as the highest philosophy concept in its cosmology,it is not only ontological characterization of the universe,but was interpreted as the general laws of the objective world.At the same time,The Classic of Peace absorbs the popular gasification of the Han dynasty,thinks vigor as the most original material,and evolves the universal generate model of "San Tong Gong Sheng".But,the focus of its cosmology is not to reveal the mysteries of how everything in the universe generate and change,it really wants to seek a metaphysical and theological ultimate basis for the natural world.Based on this,The Classic of Peace further strengthens the role of "God" to "Tao",makes the theory of "Tao" religious and mystical,thus constructs Taoism unique supernatural belief systems.The gods system of The Classic of Peace includes divinity,sally and ghost,it pushes ancient pantheism to an unprecedented level,and establishes the core object of the worship of Taoism for the first time.Therefore it has the beginning credit at the history of Taoism. The forth part,which is chapter three "the Religious Theological Conception of Heaven and Man".The dissertation defines the meaning of "Heaven" is not only a natural entity,but operation rules of nature.And emphasizes that we should not only follow the way of heaven,but exert our own initiative.As a religious book,The Classic of Peace does not insist these rational spirits in the end,however it eventually makes "Heaven" mystical and religious,in order to establish the absolute authority of the gods."Interaction Between Heaven and Man" is the core areas in the conception of heaven and man,it underlines the induction relationship between "Heaven" and man,the pattern of the induction is that "Heaven" controls human’s behavior,expresses its will through disasters and auspicious in nature,and gives human rulers rewards and punishments.In addition,"the words of Tian Shi","Gas" and "gods in human’s body" are also important ways of the induction.Furthermore, The Classic of Peace also elaborates the idea of "Cheng Fu",deepens the religious concepts of retribution of good and evil.The fifth part,which is chapter four "Life View,Cultivation Theory and Practice Theory",points out that The Classic of Peace constructs the universe,at the same time,it also put its philosophy care to the level of physics,discusses the life view of respect for people and life,the cultivation theory of charity,the practice theory of "Ai Qi,Zun Shen,Zhong Jing".Its life view follows Taoist tradition of respect for life,develops it into the theory of immortal,and brings out the complementary of Confucianism and Taoism.Its cultivation theory absorbs Confucian ethics,makes immortal and saint into one unity,thus forms a unique Taoist Bioethics.Its practice theory adheres to the principle of "Ai Qi,Zun Shen, Zhong Jing",puts forward some concrete practices,such as "Shou Yi","Nei Shi", "Cun Si","Shi Qi","Tai Xi","Fu Lu" etc,and then plays a basic role to the organic unity of "Tao" and practice.The sixth part,which is chapter five "the Political Philosophy of ’Peace Reigns Under Heaven’",indicates that The Classic of Peace has a strong desire for participating in social and political life.Among those ideas that reserved in the book, the social and political thoughts are the most detailed.On this question,The Classic of Peace follows the Taoist principle of "Shen Guo Tong Zhi",systematically expounds its political philosophy of "Wu Wei Er Zhi".The content includes that governance should follow the example of heaven,appoints sages,serves the community,and its political ideal of "Peace Reigns Under Heaven".But as a religious book,its political philosophy of"Wu Wei" also has some theological color.The seventh part,which is the conclusion,summarizes the philosophical and religious contribution and shortcomings of The Classic of Peace,emphasizes that in its cosmology,the conception of heaven and man,bioethics,social and political theory etc,there is not only the light of rational philosophy,but also expressed a kind of life spirit with humanistic and social concern.Even today it is still worthy of our exploration.But as a religious book,The Classic of Peace has achieved a preliminary unity of "Tao" and "Practice",and set a precedent for Fu Lu sectarian, Qing Xiu sectarian and Inner Study.So it is worthy of the title "the first scripture of Taoism".The inadequacy of The Classic of Peace is its rational philosophy which does not insist in the end,the doctrine and practice seems to be somewhat rough. However,this left much room for the subsequent differentiation and development of Taoism.The innovation of this dissertation lies in three aspects:Firstly,the thesis put the research of The Classic of Peace under the academic background of Han dynasty, grasps of the ideology from its status in the development of Taoism.The focus of this dissertation is not only on the ideological connotation of The Classic of Peace itself,but the deep analysis about the relationship between The Classic of Peace and traditional culture as well as Taoism of later ages.This research method of diachronic morphological helps to clarify the academic context of Taoism. Compared with monographs and the papers published which stressed in flat elaboration,the dissertation may give some inspiration and has such theory depth. Secondly,in chapter two "the Cosmology of ’Tao’,’Gas’,’God’",the dissertation concerns about the inherent contradictions between ration and divinity,around the topic of how the rational philosophy transforms to religious theology,this thesis specifically addresses the universal generate model of"Tao" and "Gas",stresses that the focus of its cosmology is not to reveal the mysteries of how everything in the universe generate and change,it really wants to seek a metaphysical and theological ultimate basis for the natural world.This induction to the subject of The Classic of Peace proves fully and localizes accurately,better grasps of the theoretical characteristics of early Taoism.Thirdly,in chapter four,the dissertation puts life view,cultivation theory and practice theory as one;this comprehension may be fresh, compared with the former research.Such as,the life view of The Classic of Peace looks "Tao" as origin and destination of life,shows respect for the natural life and ultimate concern about individual life value.The cultivation theory of The Classic of Peace stresses the importance of charity in the process of immortal,and forms a unique Taoist Bioethics.The practice theory of The Classic of Peace puts forward some concrete practices,reveals the Taoism thought of longevity.Though the combination of such three is not enough detailed,but it highlights the unique humanistic value of Taoism.Because of the limitation of my knowledge and skill,there are a lot of drawbacks in this dissertation.Firstly,the understanding of the classic needs penetrating deeply.Secondly,the mining of the impact of The Classic of Peace on Taoism of later ages is not enough,so that it may not fully highlight the status and role of The Classic of Peace which act as the first scripture of Yaoism.Here,I sincerely invite scholars and teachers to give guidance and correction.更多还原