摘要
王弼将道家本体论引入儒学,建构了"以无为本"会通儒道的玄学本体论;又从这一本体论出发以道释儒,予圣人观以新的解读。通过对"无"与"有"、超越与现实的双向诠释,王弼巧妙地解决了儒家与道家内在的紧张,为魏晋玄学的发展定下了理论基调。王弼发掘儒家本体论的思维方式本身存在着误解甚至曲解先秦儒学本义的问题,故其会通儒道的理论体系存在一定缺陷。尽管因此而饱受诟病,王弼仍不失为魏晋时期创造性融合儒道思想的开拓者。
Wang Bi establish the ontology of mutual Confucianism and Daoism by introduce ＂nothing as the fundamental＂ of Daoism into Confucianism.He gives a view of Sage a new interpretation by the ontology based on Nothing.Wang Bi solved the contradiction between Confucianism and Daoism by taking ＂Wu＂ ＂and ＂You＂,the Transcendental Being and the Actual Being.By all these,Wang Bi sets the tone of ＂Xuan-xue＂.Wang Bi＇s ontology has the limitation because of his misunderstanding of Confucianism.
出处
《齐鲁学刊》
CSSCI
北大核心
2011年第2期18-20,共3页
Qilu Journal
关键词
王弼
儒道会通
以无为本
圣人观
Wang Bi
fusion Confucianism and Daoism
ontology based on the Nothing
view of Sage
