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郭象立足于传统的内圣外王之道,在玄学会通儒道的时代背景下,对圣人人格问题进行了创造性的诠释,认为圣人具有无心顺物、游外冥内之德。一方面,传统的儒家圣人被赋予道家的自然性情,成为被老庄化了的圣人;另一方面,又为传统的道家圣人赋予了积极有为的品格,消解了其超越避世的特征,从而在理论上将内圣与外王合而为一,解决了魏晋玄学中超世与入世、方外与方内、有为与无为、名教与自然等重要理论的内在统一问题,为儒道会通提供了多重视角。虽然郭象的圣人人格论有违庄子的原意,但在诠释学的视域中则有其正当性与合理性。
Guo Xiang based on the traditional inner and outer king of the road, in the context of the mystery will pass Confucianism background, the saint’s personality was a creative interpretation of the sage with the heartless things, travel outside the mo. On the one hand, the traditional Confucian sage was given the moral nature of Taoism and became the saint deified by Lao Zhuang. On the other hand, the traditional Taoist sage was given a positive and fulfilling character and its characteristics of surpassing reincarnation were eliminated In theory, the Saints and the King combined to solve the metaphysics in Wei and Jin Dynasty and the accession to the WTO, outside and within the party, with and without conduct, the nominal education and nature and other important theory of the internal unity of the issue, for the Confucianism and Taoism Huitong provides multiple perspectives. Although Guo Xiang’s sage personality theory is contrary to Zhuangzi’s original intention, it has its legitimacy and rationality in hermeneutics.