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朴世堂作为韩国朝鲜时期的儒学者,虽以儒教为正统,但对朱熹的老子观有异见。朴世堂以体用一源等儒家思想与观念,注解与理解《老子》的道与名、无与有、道与德等被理学家批判的思想与观念,阐明《老子》以道体名用、无形有理、道无迹德有迹为基,是修身治人之学。由此,可以发现朴世堂倾向于脱朱子学,而想要找出儒道所共有的至善。
Pu Shitang, as a Confucian scholar in South Korea’s Joseon Dynasty, although Confucianism is orthodox, has different opinions on Zhu Xi’s view of Lao Zi. Pu Shitang uses the concepts and concepts of Confucianism such as a source of body, annotates and comprehends the Tao and the name of “Lao Zi”, criticizes the ideas and concepts criticized by Neo-Confucianism, Intuitive and rational, there is no trail trace of traceless virtue, is a self-cultivation of science. From this, we can see that Pak Shit-tang tended to take off his studies of Zhu and wanted to find out the perfection bestowed upon Confucianism and Taoism.