【作者】 董祥勇；

【导师】 杨国荣；

【作者基本信息】 华东师范大学 ， 中国哲学， 2006， 硕士

【摘要】 作为先秦哲学论争的总结者，荀子对天人之辩这一核心论题作了系统的发展。强调“天职”生物的寻常性和“天功”运化的守律性，同时，人必须依循如此的本然天道，才能有合理且积极的作为，这是荀子天人观的基本立场。他否认“天”在意识维度上的存在，也就使得明晓天和人的分际成为必需，但这一认知目标又是在天人之间动态的合一过程中实现的。“制天命而用之”是在“不求知天”的总体态度之下，发挥人的主观能为以“知天”，并进而在互动与和谐的层面上实现“天人合一”。“天功”和“人治”是“天人合一”的两翼，不能无视任何一方，或以一方僭越另一方，因此，“明于天人之分”便成了天人和谐的保证。但，明析天人之间的分际又并不是绝对的，“知天”和“敬己”是内涵于同一人为过程中的两个不同侧面，天人之“分”也蕴含了天人相“合”的走向。作为一个理论体系，荀子的天人观是深植于当时的现实的，所以，尊重社会实际并对之加以适恰的“人治”之功，就成为他的天人观的一个深刻内涵，如此的理路决定了他既着力推行礼法相杂的政治方略，同时又以王道作为最高的政治理想。总之，荀子的天人观有着较前贤更为合理的逻辑进路，是天人观在先秦较为完善的发展形态，并在其后的哲学演进中被不断地从不同角度加以阐发和丰富。更多还原

【Abstract】 As a philosopher who summarized the dispute of philosophy of Xian Qin (先秦) , Hsun Tsu (Xunzi, 荀子) made a systematic development on the debate concerning the relationship between heaven (tian, 天)and human (ren, 人) which was regarded as the core theme at that time. Among Hsun Tsu’s idea about heaven and human, it’s a fundamental standpoint to admit that ’activities of heaven’ (tianzhi, 天职) produce things with a constant regularity of its own and ’effects of heaven’ (tiangong, 天功) move and vary according to its own law, on the other hand, in order to receive reasonable and positive achievements, man must abide by such original Way of heaven (tiandao, 天道). By refuting the existence of ’Heaven’ in the direction of consciousness, he makes it necessary to make a clear distinction between heaven and human, but this cognitive objective should be realized in the process of the dynamical unity of heaven and human. ’Adapting the law of heaven and making use of it’ (zhitianming ’eryongzhi, 制天命而用之) means that under the general attitude of ’not demanding to know heaven unreasonably’ (buqiuzhitian, 不求知天), man brings his subjective activity into play to ’know heaven’ (zhitian, 知天), and then proceed to achieve ’the unity of heaven and human’ (tianrenheyi, 天人合一) on the level of interaction and harmony. ’Effects of heaven’ and ’actions of human’ (renzhi, 人治) are the two essential parts of ’The unity of heaven and human’, and neither part can be ignored nor be overstepped by the other one, so ’understanding the distinction between heaven and human’ (mingyutianrenzhifen, 明于天人之分) becomes the assurance of the harmony between the two. But the distinction between heaven and human isn’t absolute, ’knowing heaven’ and ’respecting oneself (jingji, 敬 己) are the two different sides which contained in the same process of man’s action, in other words, ’the distinction’ (fen, 分) between heaven and human contains the tendency of ’the unity’ (he, 合) of them. As a theoretical system, Hsun Tsu’s idea about heaven and human is deeply更多还原