论《易传》对老子“无为”思想的丰富

密级：学校代码：10075分类号：学号：20100020哲学硕士学位论文学位申请人：杜瑞指导教师：李振纲教授学位类别：哲学硕士学科专业：中国哲学授予单位：河北大学答辩日期：二○一二年六月ClassifiedIndex:CODE:10075U.D.C:NO:20100020ADissertationfortheDegreeofM.PhilosophyAStudyofEnrichmentofLaozi’s“Inaction”ThoughtBasedonYizhuanCandidate:DuRuiSupervisor:Prof.LiZhengangAcademicDegreeAppliedfor:MasterofPhilosophySpecialty:ChinesePhilosophyUniversity:HebeiUniversityDataofOralexamination:June,2012摘要I摘要老子思想博大精深，“道”是老子哲学的核心内容，是老子“无为”思想之根据。笔者认为《易传》作者受到老子“无为”思想的影响，在解释《易经》时运用了这一思想，同时又加入了自己的观念，丰富发展了老子“无为”思想。本文先从老子“无为”思想的历史背景出发，分析老子所处的春秋末期的社会情况，根据各种记载可以看出，当时的社会周王室衰败，国之不国，各个诸侯不尊国主，为了取得最大的利益互相争斗、兼并最后形成群雄割据的局面；同时诸侯内的卿大夫也蠢蠢欲动，控制了列国的政治、军事与经济。多方因素下致使社会动荡不安，百姓颠沛流离。在这样的历史背景下，不少有为人士为了挽救支离破碎的社会环境，开始想尽办法，老子也不例外，他的“无为”思想正是受到外在的社会因素影响而产生。同时，老子作为周朝的史官，博览群书，积累了宝贵的知识。他看透了人世间的险恶，能够用冷静、客观的眼光打量世界，懂得了处柔是为了克刚，谦退是为了更进一步，无为是为了无不为的辩证思想。正是在动荡不安的社会环境和自身知识积淀的因素下，无为而无不为这一伟大思想孕育而生。“道”是老子哲学思想的核心内容，是“无为”思想之根据，也就是说天道是自然无为的。具体说来“无为”有三个含义：一是顺自然而为，也就是让世间万物各自顺其性命而为。人们应该遵循此客观规律，顺自然而为；二是不私为，即不为己而为，也就是说“无为”之为不是为了自己私利而为，不应有为我之动机；三是指不过度而为。任何事物都有一个度，在这个度之内而为之，可有功而不劳，事半而功倍。超出这个度而为之，或者劳而无获，或者虽有功而事倍之。《易传》作者在解释《易经》中融入了老子“无为”这一思想。笔者从《易传》对坤卦、随卦、明夷卦、恒卦、艮卦、谦卦、损卦、节卦、复卦这九卦的解释中系统地阐述了其中的“无为”思想。如坤卦体现了老子顺自然而为的思想；艮卦体现了老子知止的思想；谦卦体现了老子谦退的思想；损卦体现老子善损的思想等等。从这些卦中可以看出，《易传》作者确实受到了老子道家思想的影响，同时《易传》作者又加以发挥，丰富了“无为”之思想。首先《易传》作者在运用“无为”思想时为其加了个限定“时”，随时而动，而不是一味的无为。其次，借鉴发挥了老子的援天道以证人事的思想，在一种更为宽广的宇宙论背景中追寻道德理性的根源和人生存在合理性的根据。使人的有限摘要II性的生命存在其精神品质，因受到无限性的天地宇宙的感染而获得开阔和提升；人的德行品质直接与“天”、“地”宇宙的自然生命意蕴想贯通，增益了其对全部人生的进取态度和全体事物的宽容精神。这和老子消极避世的思想是有所不同的，使“无为”有了新的生命。最后从老子天人合一的思想出发，借鉴发展了庄子的道家思想，提出天人合德的思想。关键字易传道德经无为AbstractIIIAbstractThethoughtofLaoziisbroadandprofound,TaoisthecorecontentofLaozi’sphilosophy,anditistheideaofLaozi’sInaction.TheauthorthinksthatthewriterofYizhuanisinfluencedbyLaozi’sInaction,andadoptsthisthoughtwhileexplainingthebookofchanges,injectingpersonalunderstandingsmeanwhile,whichenrichesanddevelopsLaozi'sInaction.ThispaperstartsfromthehistoricalbackgroundofLaozi’sInaction;theauthoranalyzesthesocialsituationoftheterminalstageinspringandautumnperiodwhenLaolived.Accordingtovariousrecords,theroyalfamilyofChoudeclinedandthecountrywaschangedatthattime,Meanwhile,eachdukesdidn’tfollowtheempire,inordertowinthemostbenefits,theybegantofightwitheachother,withtheresultthatthefragmentationofacountrybyrivalingwarlordscameintobeing;Atthesametime,Seniorofficialswithinthedukeswerereadytodosomething,includingcontrollingthevariousnationpolitics,militaryandeconomic.Manyfactorsleadtoturbulentsocietyandhomelesspeople.Inthishistoricalbackground,manypeoplewhowantedtosavethefragmentedsocialenvironmentbegantotrytheirbest,Laoziwasnoexceptional,whoseInactionthoughtwasbornwiththeinfluenceofexteriorsocialfactors.Atthesametime,Laozi,asahistoriographeroftheChoudynasty,readwidelyandhadaccumulatedawealthofvaluableknowledge.Hehadgainedaninsightintothesinisterofhumanworld,andwasabletosizeuptheworldwithcalmandobjectivesight;healsoknewthedialecticalthoughtthatbeingsoftistorestrainfirm,beingmodestlyretreatistofurtheronandinactionistoallaction.Duetothefactorsofturmoilsocialenvironmentandsedimentarydepositofknowledge,thethoughtofinactionistoallactioncameintobeing.TaoisthecorecontentofLaozi’sphilosophythought,anditisalsotheideaofInaction,whichmeansthatthenaturallawisnatural.Inpracticalterms,Inactionhasthreemeanings:thefirstoneistofollownature,whichmeansthatanythingintheworldisfollowingitsownlife.Peopleshouldfollowthisobjectivelaw,anddoanythingbyfollowingthenature;thesecondistodoanythingnotforprivacy,thatistosay“inaction”isnottoforprivatebenefits,AbstractIVandpersonalmotivationshouldnotexist;thethirdistodoanythingnotsoexcessively.Everythinghasalimitandpeoplecandowithinthislimit,peoplehaverenderedgreatservicebutnotbyhardwork,peoplecandohalfoftheworkandwilldoubletheresult.Ifpeopledobeyondthedegree,nothingwillbegainedafterfatigueorresultwillbedoubledafteraction.TheauthorofYizhuanmixedLaozi’s“Inaction”whenexplainingthebookofchanges.Thewriterstatessystematicallythe“Inaction”thoughtbasedontheexplanationfromtheYizhuanhexagramsofkhwan,alongwiththehexagramstoSuiMingi,andHang,Kan,Khien,Sun,Kien,Pu.Forexample,thehexagramsofkunreflectsLaozi’s“followingthenature”;KanreflectsLaozi’s“Knowingstop”;KhienembodiesLaozi’s“Modestlyretreating”;SunreflectsLaozi’slossthought.Fromthesehexagrams,theauthorofYizhuanwasreallyinfluencedbyLaozi’s“Tao”thought,andtheauthorofYizhuanenrichesInactionthought.Firstly,theauthorofYizhuanaddedalimitofthetimewhenusing“Inaction”thought;peopledosomethingwiththetime,butnottodoblindly.Secondly,withthereferencetotheLaozi's“playwiththewitnessofsigningthought”,peopleareinamorebroadcosmologybackgroundandinsearchofmoralrationalrootandtherationalityoflifeexistence.Makingaperson’slimitationoflifefilledwithspiritualquality,bythepossibilityoftheuniverseandwintheopennessandpromotion;Thevirtuesofpeoplearedirectlycuttingthroughsky,landandthenaturallifeintheuniverse,gainingthespiritofwholelifeenterprisingattitudeandthetoleranceofallthethings.ThisisdifferentfromthenegativethoughtsofLaozi,whichmakesInactionanewstart.Finally,fromtheLaozi’