【作者】 吴涛；

【导师】 姜建设； 史建群；

【作者基本信息】 郑州大学 ， 中国古代史， 2004， 硕士

【摘要】 本文选取了一般认为相差很大的先秦儒、道两家的代表人物孟子和庄子关于人生理想的理论进行了全面的比较。通过比较本文得出以下结论：第一，孟子和庄子的人生理想都是建立在他们的人性论基础之上的。孟子用他的人性善证明了本然之我与理想之我的一致性，论证了对圣人理想的追求不是外在的灌输而内在本性的自觉要求。庄子则用他的自然人性论证明了人是自然的产物，人就应该按照其自然的本来面目生活，他反对任何对自然本性的人为干扰。虽然孟子和庄子对人的本性认识不同，但他们都倡导对人的本性的回归。第二，他们的人生理想都对人的人格尊严做了充分的肯定，都主张对世俗人生的超越。孟子理想中的圣人是要能够把儒家的王道理想推行于天下的人。圣人要摆脱物欲的控制，具有坚毅的品格，表现出大丈夫的人格魅力。他把世人所追求的目标称为“人爵”，而把圣人称为“天爵”。庄子的真人则具备这些特点：摆脱了物欲的束缚，超越了生死，认识了永恒的大道，并实现了与道的合一。这样的真人是绝对自由的，逍遥的。第三，孟子和庄子人生理想的实现途径都关注于对内在精神世界的超越。孟子认为实现人生理想的途径分为两个阶段：养气和养心。养气的初级阶段是养夜旦之气，也就是人在未与外物接触之前的平静状态。养气的高级阶段是养浩然之气，表现为对道义力量的积聚。养心的阶段是用作为思维器官的心来认识先天存在于人的内心的仁义，认识到人的本性是善的，并实现与仁义的自觉结合。庄子的人生理想实现途径是“悬解”、“心斋”、“坐忘”。“悬解”是一种被动的方式，即要求人们放弃对超越自己能力之外的事情的追求。“心斋”是一种心灵的净化过程，是“坐忘”的准备阶段。“坐忘”则分三个阶段，首先是忘记社会性的我，其次是忘记生物性的我，最后是忘记时间的存在，由“己”到“忘己”再到“无己”。第四，孟子和庄子的人生理想在各自的思想体系中所处的地位是不同的。孟子思想体系的核心是仁政思想，他的圣人理想是为其王道的社会理想服务的。同时，圣人人生理想的最终实现也与王道社会理想的实现是同步的。庄子的真人理想是庄子思想体系中核心，整个庄子思想体系都围绕着真人理想展开。通常人们所关注的相对主义对庄子而言是手段而不是目的，庄子用所谓的相对主义来破除人们的错误认识，使人们回归到对永恒大道的追求上来。虽然孟子和庄子的人生理想在各自的思想体系中的地位是不同，但是都对后世产生理想积极而深远的影响。更多还原

【Abstract】 This article had compared the ideality of life of Mencius and Zhuangcius, which are the representative character of Confucianism and Taolism. We had found they have many different characters and same characters. Firstly, their ideality of life were built on the base of humanness. Mencius believed every people have characteristic of kind. He used his theory of humanness to demonstrate the ideality of being a sage is not the engraftation from outside, but the demand of inner characteristic. Zhuangcius believed human are the outcome of nature. Therefore he opposed any intervention to people’s nature characterstic. Though Mencius and Zhuangcius had different theory of humanness, they both advocated the regression to people’s characteristic. Secondly, they both abundantly affirmed the dignity of personality, and advocated the transcendency to common life. The sage in Mencius’ theory must try his best to realize the kingcraft ideality of Confucianism. He also must get ride of the domination of lust. He must be firm and persistent. Mencius believed if a man had been a sage, that means he had get the rank of nobility from the Heaven. The "Zhenren" of Zhuangcius must get ride of the domination of lust too. He also got ride of the bondage of life and death. He had understand the eternal Tao, and had made Tao become a part of himself. Thirdly, the ways to approach the aims of their ideality are both care the transcendency of the inner world. There are two phases in Mencius’ ways: fostering the "qi" and fostering the heart. Fostering the "qi" is the accumulation of morality and justice. Fostering the heart is using the heart, which is the thinking organ, to explore the humanity which had been put in the heart before the birth of people. Zhuangcius’ ways are divided into two groups: the positive way and the passive way. The "Unresolved-solution" is to give up the pursuit, which is exceeding your ability. "Fasting by heart". The first one is to forget the existence of time. Finally their ideality of life has different position in their thought system. The core of Mencius’ system is his ideality of " Kingcraft". The sage in his system is the man who put the "Kingcraft". The core of Zhuangcius is the ideality of "Zhenren". The whole system of zhuangcius’ ideality of life had greatly influenced the traditional culture of China for more than two thousand years.更多还原