本文選題：司馬光　切入點(diǎn)：誠(chéng)　出處：《中央民族大學(xué)》2017年博士論文　論文類型：學(xué)位論文

【摘要】：本文從詮釋司馬光為人處世智慧這一角度研究司馬光哲學(xué)思想,反思哲學(xué)的內(nèi)涵以及中國(guó)哲學(xué)史的書寫方式,旨在擴(kuò)充中國(guó)哲學(xué)的研究文本。司馬光弘揚(yáng)儒學(xué),一生著書頗豐,著作題材豐富,有賦、詩(shī)、制誥、奏議、章表、墓志和祭文等等,他恪守儒家道德準(zhǔn)則一生奉行儒家"修齊治平"的理念,務(wù)實(shí)平易且博學(xué)多才,他的務(wù)實(shí)精神體現(xiàn)在方方面面,不僅是在為人處世上,更是體現(xiàn)在獨(dú)辟蹊徑的解經(jīng)方式和體史而用經(jīng)的研究進(jìn)路上面,《資治通鑒》是最好例證。對(duì)于司馬光而言,《資治通鑒》并非是一部單純記載歷史的著作,司馬光在反思所處時(shí)代存在弊端的基礎(chǔ)上取舍史料并對(duì)歷史事件進(jìn)行評(píng)價(jià),他注重的是該著作的借鑒意義。司馬光把經(jīng)史子集的內(nèi)容均納入"用"之內(nèi),真正踐行著修身齊家治國(guó)平天下這一儒者的追求。司馬光不是一個(gè)純粹的道德說(shuō)教者,他有著自己的理想抱負(fù)并身體力行,他的觀點(diǎn)和主張不僅落在紙上更是體現(xiàn)在行為處,在實(shí)踐中踐行自己的哲學(xué)理念,力圖把儒學(xué)改造為經(jīng)世安邦之學(xué)將其落實(shí)到社會(huì)現(xiàn)實(shí)中,從而實(shí)現(xiàn)國(guó)家的長(zhǎng)治久安。司馬光在學(xué)術(shù)研究方面造詣精深且成就斐然,因編纂《資治通鑒》聞名于史學(xué)界;作為"道學(xué)六先生"中的一員,司馬光對(duì)理學(xué)的影響雖然沒(méi)有其他五位深遠(yuǎn),但他詮釋的一些概念成為理學(xué)較為關(guān)鍵的術(shù)語(yǔ)。本論文分為以下幾個(gè)部分:緒論部分主要說(shuō)明本論文的選題意義、研究相關(guān)動(dòng)態(tài)、研究思路方法和創(chuàng)新之處。第一章對(duì)司馬光生平及其思想做一個(gè)必要的概括,作為一名儒者,司馬光的思想和思維方式既與傳統(tǒng)儒家有相同處,卻也有一些不同,這些不同之處與他所處的時(shí)代背景和個(gè)人生活經(jīng)歷息息相關(guān),這些因素包括北宋時(shí)期的疑經(jīng)風(fēng)氣、淵源深厚的家學(xué)傳統(tǒng)和少年時(shí)期的隨父游歷等,也包括他后來(lái)經(jīng)歷的種種,了解司馬光的生平及其思想可以更好地詮釋司馬光為人處世的智慧。總體來(lái)說(shuō),司馬光哲學(xué)思想的研究有三條軸線:"誠(chéng)"之追求、為政之方和中和之道。第二章著重論述司馬光的人格魅力,所謂人格即一個(gè)人的性格、原則和為人處事的態(tài)度,人的一生有跡可循,其人格則體現(xiàn)在其行為之中。從其著書中可以感受到司馬光的氣象,司馬光自稱平生只是一個(gè)"誠(chéng)",在《四言銘》中點(diǎn)明自己平生追求即聰明勇健之謂才,忠信孝友之謂行,正直中和之謂德,深遠(yuǎn)高大之謂道。身為人臣,司馬光有自己的原則,在《疑孟》一文中他認(rèn)為君子邦有道則見(jiàn),邦無(wú)道則隱。人臣之義,諫于君而不聽(tīng),去之可也,死之可也。反對(duì)王安石變法無(wú)果后他卜居洛陽(yáng)十五載,在此期間建"獨(dú)樂(lè)園",作《獨(dú)樂(lè)園記》和《獨(dú)樂(lè)園七題》,體現(xiàn)著他曠達(dá)隨性的獨(dú)樂(lè)精神。"誠(chéng)"、"勇"、"孝"和"獨(dú)樂(lè)",構(gòu)成了司馬光人格中最為閃耀的品質(zhì)。第三章探討司馬光的政治哲學(xué),二十歲的司馬光舉進(jìn)士甲第后開始仕宦生涯,作為一名有理想的儒者,政治哲學(xué)是其哲學(xué)思想的重要組成部分,政治哲學(xué)體現(xiàn)著司馬光對(duì)政治制度的探究以及對(duì)所處時(shí)代政治生活和政治行為規(guī)律的歸納總結(jié),司馬光試圖為執(zhí)政者制定決策提供一種思路方法和價(jià)值標(biāo)準(zhǔn),他所提倡的政治主張不僅是一種理念,更具有實(shí)踐效用,總的來(lái)說(shuō)他強(qiáng)調(diào)以禮治國(guó)的政治模式和以德取才的用人之道。第四章分析司馬光哲學(xué)思想的特質(zhì),與同時(shí)期的儒者相比,司馬光對(duì)學(xué)術(shù)的研究有其獨(dú)到之處,在《顏太初雜文序》一文中他闡釋自己對(duì)"儒"和"所求之道"的看法,他認(rèn)為當(dāng)時(shí)自稱為儒者的士大夫,其所保留的只是儒外在表現(xiàn)形式,和儒家精神相去甚遠(yuǎn),真正的儒家在學(xué)習(xí)先王之道時(shí)不僅要懂得其中的道理,還要身體力行踐之。司馬光一生追求的是他所認(rèn)為的"儒"之道,他奉行的是實(shí)踐先王之道,把先王之道運(yùn)用到政治生涯和社會(huì)生活中,以求實(shí)現(xiàn)天下大治的社會(huì)理想。究于此,司馬光在研究學(xué)術(shù)時(shí)另辟蹊徑,暢敘一家之言,其哲學(xué)思想特質(zhì)主要體現(xiàn)在以下幾個(gè)方面:第一,推崇荀子和揚(yáng)子,對(duì)孟子思想提出質(zhì)疑;第二,以務(wù)實(shí)精神來(lái)詮釋"格物";第三,稟賦孔子原意闡釋人之性情;第四,把"中和之道"運(yùn)用到修身齊家治國(guó)平天下中;第五,以歷史事件印證易學(xué)經(jīng)義的方式解讀《易經(jīng)》,把易學(xué)精神運(yùn)用到百姓日用中。在結(jié)語(yǔ)部分總結(jié)司馬光哲學(xué)思想,并對(duì)緒論里面的幾個(gè)問(wèn)題作出解答。"哲學(xué)"本意為"愛(ài)智慧",指的是人愛(ài)智慧這一行為活動(dòng),并不是特指智慧或知識(shí)。"哲學(xué)"并不具有確實(shí)的涵義,也不應(yīng)該具有,其既可以指具體知識(shí),也可以指追尋知識(shí)的行為,更甚至可以是一種生活方式。從事哲學(xué)研究,需要思考的是運(yùn)用怎樣的表達(dá)方式來(lái)研究"中國(guó)學(xué)問(wèn)",并在這一研究過(guò)程中不斷地為"哲學(xué)"賦予新的意義。古往圣賢在其所思所想所著中為后人指出了探求真善美的可能,先賢超越個(gè)體的局限性,從整體上把握生命,在廣闊宏大的視域下思考和行動(dòng),其哲學(xué)主要表現(xiàn)為一種生活方式,目標(biāo)在于用宏觀的視野來(lái)把握和觀照生活,在有限的生命中追求無(wú)限的價(jià)值,通過(guò)改變自我來(lái)提升人生境界,意在指引人更好地生活。中國(guó)的先哲們一生用行動(dòng)體現(xiàn)著他們的志向,愛(ài)智慧,追求一種立足現(xiàn)實(shí)而又超越古今的理想。發(fā)展"中國(guó)哲學(xué)"需重新回到"哲學(xué)"的本意,發(fā)掘"哲學(xué)"的活動(dòng)意義。
[Abstract]:This paper from the view of the interpretation of Sima Guang life wisdom research of Sima Guang's philosophy, reflects the meaning of philosophy and way of writing the history of philosophy China, aims to expand China philosophy research text. Sima Guang spread Confucianism, life good books, books with rich themes, Fu, poetry, patent, memorials, chapter table, epitaph and elegiac etc. abide by the Confucian concept of moral standards, he pursued the Confucian ethical philosophy of life ", pragmatic and plain spirit embodied in his be a brilliant man of wide learning, pragmatic aspects, not only in life, is reflected in a solution by the way and the history and research route of the body above the Zizhitongjian < > is the best example for Sima Guang, < > Zizhitongjian is not a simple historical writings, Sima Guang reflects on the times of the drawbacks on the basis of historical choice and evaluation of historical events, He focuses on the works of reference. Sima Guang was the history of a subset of the contents are included in the "use", truly embody the self ruling Confucian pursuit. This is not a purely didactic Sima Guang, he has his own ambition and body force, his ideas and opinions not only on paper is reflected in the behavior, in practice the philosophy of their own, to the transformation of Confucianism as the country to learn its implementation to the social reality, so as to realize the national long period of stability. Sima Guang attainments in academic research and scholarly achievements, for the compilation of Zizhitongjian for < > historians; as a member of "Taoism" Mr. six of the Sima Guang effect on science, although no other five profound, but some concepts of his interpretation of science become more critical terms. This thesis consists of the following parts : the introduction describes the significance of the topic, related research, research methods and innovations. The first chapter makes a necessary generalization of Sima Guang's life and thought, as a scholar, Sima Guang's thought and mode of thinking and traditional Confucianism has the same, but there are also some different, these differences with his background and personal life experience are closely related, these factors include the Northern Song Dynasty suspected by atmosphere, deep roots in the family tradition and teenager's father traveled, including he later had a, understand the life and thought of Sima Guang can better interpret Sima Guang Weirenchushi overall wisdom. For the research of Sima Guang's philosophy has three axes: "honesty" of the pursuit of political party and the way of neutralization. The second chapter focuses on Sima Guang's personality, the personality is a 浜虹殑鎬ф牸,鍘熷垯鍜屼負(fù)浜哄浜嬬殑鎬佸害,浜虹殑涓，

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