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題名:玄與重玄:孫盛的《老子》詮釋
書刊名:哲學與文化
作者:周大興 引用關係
作者(外文):Chow, Ta-hsing
出版日期:2003
卷期:30:4=347
頁次:頁35-57
主題關鍵詞:重玄老子孫盛MysteryTwofold mysteryLao TzuSun Sheng
原始連結:連回原系統網址new window
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  • 被引用次數被引用次數:期刊(3) 博士論文(0) 專書(0) 專書論文(0)
  • 排除自我引用排除自我引用:3
  • 共同引用共同引用:98
  • 點閱點閱:91
     孫盛(307-378),字安國,是東晉中期著名的史學家、玄學家。魏晉玄學的發展,在郭象注《莊》的理論體系之後,已難有新穎重大的創造性成果,多半承襲前期思想的餘緒,在自然與名教、儒道本未的體用關係上做進一步的發軍。玄風南渡之後,清談尤盛,東晉的玄學家面對時代放蕩風氣所道致的情禮衝突問題,對玄學思潮的發展也提出了不同程度的批判與反省。孫盛在玄學史上最為人所熟知的是反老二論:〈老聃非大賢論〉〈老子疑問反訊〉。孫盛認為:老子矜於一方,不達圓化之道,將其定位在中賢第三,去聖賢有間;又批評《老子》一書往往矛盾,獨貴於無欲,不符有欲、無欲俱出妙門,「同謂之玄」的自然之道。本文將孫盛的《老子》詮釋置於玄學發展的脈絡中考察,與王弼的老學詮釋比較,詳細分析孫盛對老子的批評,及其在東晉玄學史上的地位。結論指出:孫虛並非反對玄學,他們然抱持玄學體用合一的圓化之道的理想;他對老子貴無、尚無等矜於一方的批判,也仍然建立在道家玄學對有無玄同、同謂之玄、不可定於一玄的理解上,這是魏晉玄學的主流傳統。
     Sun Sheng (307-378) was an important historian and thinker of the mid-Eastern Chin dynasty. The main trend of Eastern-Chin hsiianhsiieh, after Kuo Hsiang's interpretation of the Chuang Tzu, was a syncretism of Confucianism and Taoism. Most thinkers of the time dwelled in the real world, paying particular attention to the relation between “affection” and “rite.” With perspectives from the commentarial tradition and a reflection on the so-called liberating atmosphere of this period, looking at it in the context of the overall development of hsiianhsiieh, we can better comprehend the meaning of this syncretism. . This paper studies Sun Sheng's thought and his essays, “Lao-tzu iwen fan-hsiln” and “Lao-tan fei ta-hsien lun.” The author offers discussions of why Sun Sheng was so ardently against Lao Tzu by comparing Sun Sheng and Wang Pi's works. Wang Pi contributed the concept of “original non-being” (pen-wu) to Taoism. Accordingly, all beings originated from non-being, hence non-being was an innate nature of all beings. The substance (non-being, ti) and the appearance (being, yung) are the two aspects of Tao, partaking of “mystery” (hsilan). Indeed, Tao is the mystery of all mysteries. In Sun's interpretation, the concept of Tao expressed in the Lao Tzu is contradictory, since Lao Tzu preferred the significance of non-being to every being. This paper argues that Sun Sheng's comprehension of Lao Tzu's thought is limited, and that Sun seemed to have no acquaintance with Wang Pi's commentary on the Lao Tzu. In the conclusion, the author evaluates Sun Sheng's thought expressed in the essays in the context of the history of hsiian-hsileh in the Wei-Chin period.
期刊論文
1.蜂屋邦夫(1980)。孫盛?歷史評?老子批評。東洋文化研究所紀要,81,146-169。  延伸查詢new window
圖書
1.湯鍚予(1982)。漢魏兩晉南北朝佛教史。臺北:鼎文書局。  延伸查詢new window
2.劉義慶、劉孝標、楊勇(1988)。世說新語校箋。臺北:正文書局有限公司。  延伸查詢new window
3.中國社科院的哲學研究所中國哲學史研究室(199005)。中國哲學史資料選輯‧魏晉隋堂之部。北京:中華書局。  延伸查詢new window
4.盧國龍(1998)。道教哲學。華夏出版社。  延伸查詢new window
5.王隱。晉書。廣雅書局。  延伸查詢new window
6.牟宗三(1983)。才性與玄理。臺北:臺灣學生書局。  延伸查詢new window
7.僧祐(1983)。弘明集。台北:新文豐出版社。  延伸查詢new window
8.唐君毅(1986)。中國哲學原論‧原道篇。臺灣學生書局。  延伸查詢new window
9.丁原植(1998)。郭店竹簡老子釋析與研究。台北:萬卷樓圖書有限公司。new window  延伸查詢new window
10.老聃、高明(1996)。帛書老子校注。中華書局。  延伸查詢new window
11.錢穆(1994)。佛教之傳入與道佛之爭。錢賓四先生全集(第十九冊)。臺北。  延伸查詢new window
12.蒙文通(2001)。敦煌寫本成玄英《老子道德經義疏開題》殘卷。道書輯校十種。成都。  延伸查詢new window
其他
1.廣弘明集,臺北。  延伸查詢new window
2.(清)嚴可均(1982)。全晉文(卷六十三),臺北。  延伸查詢new window
圖書論文
1.余英時(1980)。名教危機與魏晉士風的演變。中國知識階層史論--古代篇。臺北市:聯經出版事業公司。  延伸查詢new window
2.唐長孺(1955)。魏晉玄學之形成及其發展。魏晉南北朝史論叢。北京:三聯書店。  延伸查詢new window
3.蒙文通(1987)。道教史瑣談。古學甄微。巴蜀書社。  延伸查詢new window
 
 
 
 
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