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《淮南子》詮解《老子》之義理轉化

The Philosophical Transformation of the Interpretation of LaoZi in Huainanzi

摘要


《淮南子》常引《老子》之言以證其說,然其學說是否能與《老子》完全密合,則是可以檢視的一個論題,當中一定既有繼承亦有轉化,轉忱的部份正是《淮南子》詮解《老子》的特色所在。本文嘗試從三方面說明《淮南子》解《老》的義理轉化:第一,從道術應用來看,《老子》在於如何透過體現無為之道來落實道他政治的理境;《淮南子》則落在如何以權謀治術駕御群臣,可見已把《老子》以體道為主的思想轉他為權謀術用。第二,從工夫修養來看,《淮南子》則從《老子》之重逆覺內省來體道,轉向因順外物。第三,從宇宙生成來看,《淮南子》以氣他宇宙論來說明客觀萬物生成的根據,《老子》則以本體宇宙論來解說存在價值意義的根源問題,二者關懷重點已經有所區隔。透過以上三方面討論,即可得《准南子》轉化《老子》義理之便概。

並列摘要


The argumentation that Huainanzi both inherits and transforms the philosophical connotation of LaoZi can be proved by its frequent quotations of LoaZi, the transformation of which in the book is also its remarkable feature. This paper is trying to illustrate the philosophical transformation of LaoZi in Huainanzi in three aspects. First, from the angle of Applied Daoist Ritual, Huainanzi transforms LaoZi's foucu of Dao in politics into political tactics, as LaoZi focuses on achieving the ideal state of Daoism Politics by implementing Wu-we; while Huainanzi focuses on how to control ministers by political tactics. Second, in the point of view of Gong Fu cultivation, Huainanzi shifts the focus of implementing Dao by retrogressive recognition to complying with outer environment. Third, in the perspective of cosmogony, Huainanzi explains the grounds of the generation of all objects on earth by Qi-Hua Cosmology; while Laozi explains the root of existence and its value of objects by Onto-Cosmology, which shows that the concerns of the two works are markedly different. Throughout the discussion in the mentioned three aspects, the synopsis of the philosophical transformation of Laozi in Huainanzi will be outlined accordingly.

並列關鍵字

Huainanzi LaoZi Onto-cosmology Qi-hua cosmology

參考文獻


牟宗三講、盧雪崑記錄(2003)。老子《道德經》講演錄(七)。鵝湖月刊。340,2-9。
牟宗三講、盧雪崑記錄(2003)。老子《道德經》講演錄(七)。鵝湖月刊。340,2-9。
牟宗三講、盧雪崑記錄(2003)。老子《道德經》講演錄(七)。鵝湖月刊。340,2-9。
牟宗三講、盧雪崑記錄(2003)。老子《道德經》講演錄(七)。鵝湖月刊。340,2-9。
牟宗三講、盧雪崑記錄(2003)。老子《道德經》講演錄(七)。鵝湖月刊。340,2-9。

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