查詢結果分析
來源資料
頁籤選單縮合
題 名 | 《管子》〈形勢〉〈宙合〉〈樞言〉〈水地〉諸篇的黃老思想=The Huang-Lao Daoist Thought in the “Xingshi,”“Zhouhe,” “Shuyan” and S“huidi” Chapters of Guanzi |
---|---|
作 者 | 陳鼓應; | 書刊名 | 漢學研究 |
卷 期 | 20:1=40 民91.06 |
頁 次 | 頁1-26 |
分類號 | 121.3 |
關鍵詞 | 黃老思想; 管子; 形勢; 宙合; 樞言; 水地; Daoism; Guanzi; Xingshi; Zhouhe; Shuyan; Shuidi; |
語 文 | 中文(Chinese) |
中文摘要 | 稷下道家在學術淵源上屬於戰國道家的黃老一系,這系人物以老子哲學為基礎,發展出一套富有時代精神的治世思想。司馬談<論六家要旨>所推崇的道家,即指黃老這一系。論其宗旨,以治身為本而以治世為目的,其治世之方,一是「以虛無為本,以因循為用」,二是「與時遷移,應物變化」,三是君道要在君臣分工-主上無為而臣下有為,四是採各家之長。<心術>等四篇內容,正反映了司馬談所論述的道家旨意,而<形勢>、<宙合>諸篇,亦各有不同程度的體現。 <形勢>由地形之勢態喻人主之勢位,提出「主功有素」、「德威並用」等君道思想。<宙合>則提出了「君佚臣勞」、「指意要功」等政治觀點,以及「與變隨化」、「絡合天地」的道家宇宙觀命題。<樞言>即樞要之言,提出不少重要的論題和觀念,如:強調「氣」、「法」的重要性,提出「陰陽兩生參視」的命題,天地人各有所「使」的分工原則,以及「尚陽」的主張。<水地>則是在中國哲學史上首次提出「水為萬物本原」的學說,主在論證水為「萬物之本原」,此外更認為水質會對民性有所影響,故篇末倡說「聖人之治於世也,其樞在水」。將這四篇與戰國黃老重要思想概念作一對比,可證其同屬黃老學派作品。 |
英文摘要 | Jixia Daoism稷下道家belongs to the Huang-Lao黃老Daoism of the Warring States period and uses Laozi's老子philosophy to formulate a school of political thought abundant with the spirit of that time. The Daoist thought espoused in Sima Tan's司馬談"Lun liujia yaozhi"論六家要旨is that of Huang-Lao Daoism. The school's main objective was governance of the world, with self-discipline as a core value. Besides the content of "Xinshu"心術and other three chapters that reflect clearly Daoist thought, the "Xingshi"形勢and other chapters in the title also show such philosophy to varying extents. "Xingshi"likens men's power and status to that of topological characteristics and expressed various ideas on leadership. "Zhouhe"宙合 discuesses various political concepts and Daoist these on the universe. "Shuyan "樞言,"central remarks," contains many key topics and concepts, such as the importance of qi氣(energy) and fa法(order); the co-existence of yin 陰 and yang 陽; the roles of Heaven, Earth and man; and the advocation of shangyang尚陽. The concept of "water as the origin of all things"水為萬物本原was mentioned for the first time ever in Chinese philosophy in his chapter "Shuidi"水地. Moreover, this chapter reveals that the nature of water affects that of man. Thus, the end of the chapter states "Saints govern the world, with water as its center"聖 人之治於世也,其樞在水. The comparison of these four chapters with the major concepts of Huang-Lao thought proves that this work should be regarded as one belonging to the Huang-Lao school of thought. |
本系統中英文摘要資訊取自各篇刊載內容。