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儒学视野中完全意义的本体应当具有存在根据义、物质基础义、运化之能义以及价值义等四种内涵。存在根据义说明万物何以如此存在,物质基础义说明万物由何构成,运化之能义说明万物何以生生不息,价值义说明万物何以和谐、人类何以性善。在此视角下考察张载和王夫之气学视域下的本体论,可发现二者的差异和发展:张载本体论以太虚为逻辑起点,以太虚(神)—阴阳—万物等三个环节为宇宙本体的流行过程;王夫之本体论以太和为逻辑起点,以太和(健顺)—阴阳—万物等三个环节为宇宙本体的流行过程。张载的太虚本体具有显明的价值义,于物质基础义间接通过气概念来体现,但却于存在根据义语焉不详,于运化之能义虽通过神来体现,但神概念在其哲学体系中也有模糊之处,故张载本体论有得有失。而王夫之在继承张载气学的前提下通过创新性诠释,对于以上两个问题都有有效解决。所以,王夫之为气学之集大成者,乃实至名归。
The complete meaning of the noumenon in Confucianism should have four connotations of being based on righteousness, materialistic righteousness, capable righteousness and value meaning. The existence of what is righteousness means that everything exists. The material basis of righteousness explains what constitutes everything. The righteousness of righteousness explains how everything lives through its existence. The value of righteousness explains why everything is harmonious and why mankind is good. In this perspective, we can find out the differences and development between Zhang Zai and Wang Fuzhi’s ontology in the field of gas science: Zhang Dai’s ontology virtual as the starting point of the logic, the imaginary (God) - Yin and Yang - all three links As the popularization process of universe ontology; Wang Fu’s ontology of ether as the logical starting point, ether and (Jianshun) - yin and yang - all three aspects of the universal process of the universe. Zhang Zai’s imaginary body has obvious values and righteousness, which is embodied in the concept of materialism indirectly through the concept of gas, but it is not clear from the fact that it exists according to righteousness. Though the righteousness of Yunhua is embodied through God, the concept of God in its philosophical system There are also ambiguities, so Zhang Zai ontology gains and losses. However, Wang Fuzhi, through his innovative interpretation under the premise of Zhang Zaiqi, effectively solved the above two problems. Therefore, Wang Fuzhi is the master of the gas, it is deserved.