摘要
以“气本体论”或“太虚本体论”来为张载哲学定位,均为有失,“太虚”或“气”都不足以成为形上学的本体概念。“太和之谓道”“太虚无形,气之本体”“太虚即气”三大命题中蕴含丰富的气论思想,然“太和”概念仅意味着气的“至和”状态而非指“道体”;张载的气学论述只是其哲学的逻辑起点,而重建“天人合一”“性即天道”“易即天道”等命题为标志的道学理论才是张载哲学的终极关怀。“妙万物而谓之神,通万物而谓之道,体万物而谓之性”三句构成了张载道学理论的内在结构,阐明了以“性与天道合一”为旨趣的道学思想。张载哲学的理论性质应归属为道学,其思想对于宋代道学具有重要的型塑意义。
To characterize Zhang Zai's philosophy as “vital force ( qi ) ontology” or “great vacuum ( taixu ) ontology” is a mistake, for neither taixu nor qi is a sufficiently ontological concept. Zhang Zai's discourse on qi is the logical starting point of his philosophy, and the ultimate concern of his philosophy is reconstructing a Daoxue marked by propositions such as “the unity of heaven and man” ( tianrenheyi ) and “Nature is the way of heaven” ( xingjitiandao ). Three assertions in particular—“To sublimate all things is called spirit ( shen ), what is prevalent in all things is called Dao, and to be the essence in all things is called nature”—constitute the inner structure of Zhang Zai's theory of Daoxue, demonstrating that his philosophy is based on the idea that “Nature and the way of heaven are one.” The theoretical nature of Zhang Zai's philosophy means that it should be indeed categorized as Daoxue, and his ideas were of great significance in shaping the Daoxue of the Song Dynasty.
出处
《哲学研究》
CSSCI
北大核心
2020年第12期37-45,124,共10页
Philosophical Research
基金
国家社会科学基金重大项目“多卷本《宋明理学史新编》”(编号17ZDA013)的阶段性成果。
