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| 王船山《老子衍》“分析而各一之”道家方法论研究 |
| Wang Chuanshan's Study of the Daoist Methodology of "Analysis and Separation of Things" in Laozi Yan |
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| DOI：10.16018/j.cnki.cn32-1499/c.202603008 |
| 中文关键词: 王船山 《老子衍》 儒道关系 |
| 英文关键词: Wang Chuanshan Laozi Yan relation between Confucianism and Taoism |
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| 中文摘要: |
| 汉代儒道两家互为诘难，已至“道不同，不相为谋”之境地，老子学说当中的“绝圣弃智”“绝仁弃义”的观点则遭儒家非议。在魏晋时期，玄学风靡，王弼通过重新诠释老子经典，创立了以“无”为核心的哲学体系。与此同时，裴頠则提出了“崇有论”与王弼的观点相抗衡。唐代学者多从“万法即是道”的本体论与“道生万物”本原论的矛盾入手，展开对老子学说的批评。宋儒从老子学说造成崇尚无为的社会风气中“体用分离”的道论，空谈玄言的社会风尚、申韩的权诈之术等方面对老子学说多加非议。王船山的《老子衍》在前人基础上，从方法论的角度对老子学说展开系统批评，他认为老子“分析而各一之”的方法论，造成了老子“据道于此而失于彼”“大道泛兮其左右”只能“游于环中”，成为申、韩狡诈之说的源流。另一方面，这种“分析而各一之”的方法，也造成老子学说强调复归本原的方法形成了“观物”的无为而治的处事态度，这也与王船山提出“性日成”观点相悖离。 |
| 英文摘要: |
| Throughout history, Confucian scholars criticized Laozi from various perspectives. Wang Chuanshan's Laozi Yan systematically critiques Laozi's thought from a methodological standpoint. He argues that Laozi's methodology of "analysis and separation of things" isolates opposing categories and severs their interconnections. This leads to a situation in which the "the Great Dao is omnipresent on all sides" becomes merely a matter of "wandering within the ring, " reducing the Dao to an ontology detached from concrete reality—identified as the theoretical origin of doctrines. Furthermore, this methodology fosters a contemplative attitude of "observing things" that advocates a return to the origin, manifesting as the doctrine of "returning to infancy" in human nature theory. Wang Chuanshan contends that this fundamentally conflicts with the Confucian view that "human nature is formed daily through accumulation, " which emphasizes the dynamic formation of nature through practice. His critique summarizes previous Confucian criticisms and consolidates the theoretical foundation of Confucianism. |
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