本文選題：孔子　切入點(diǎn)：游　出處：《河北師范大學(xué)》2017年碩士論文　論文類(lèi)型：學(xué)位論文

【摘要】：本文試圖從三個(gè)方面對(duì)孔子“游于藝”思想進(jìn)行研究:首先,在訓(xùn)詁辨析的基礎(chǔ)上進(jìn)行義理層面的探析;其次,在梳理、評(píng)析前人觀點(diǎn)的基礎(chǔ)上予以進(jìn)一步闡發(fā);最后,與“逍遙游”進(jìn)行比較,從而管窺儒、道思想之不同。關(guān)于“游于藝”之“游”,歷代注釋紛繁不一,主要有不可據(jù)依、玩物適情、從容潛玩以及游玩等類(lèi)。追本溯源,“游于藝”最初寫(xiě)為“怞于藝”,“怞”之本義與行走相關(guān)。因“游于藝”與“依于仁”的密不可分,“游”顯然含有研習(xí)、玩味之義,意指從容自適、灑脫無(wú)滯的人生境界。關(guān)于“游于藝”之“藝”,歷代注疏者幾乎都沿襲了皇侃的說(shuō)法,亦即將“藝”釋為“六藝”(“禮”、“樂(lè)”、“射”、“御”、“書(shū)”、“數(shù)”),并在此基礎(chǔ)上進(jìn)一步予以闡發(fā)。理學(xué)家們所看重的是“游于藝”的涵養(yǎng)功能,在他們看來(lái),“藝”雖然處于相對(duì)次要的地位,但只有本末兼顧,才能進(jìn)入圣人之境。至于某些末流的理學(xué)家,則將“藝”視為可有可無(wú)的東西。心學(xué)家們強(qiáng)調(diào)的是“心”之所“志”乃是“道”,“志于道”便可涵蓋其他三者,“游于藝”僅具有調(diào)習(xí)、養(yǎng)護(hù)的功效。以王夫之為代表的儒者,打破了線(xiàn)性闡釋的路徑,指出“游于藝”所具有的養(yǎng)護(hù)功效在“志道”、“據(jù)德”、“依仁”的過(guò)程中時(shí)刻都會(huì)發(fā)生,彼此之間不可分割。一言以蔽之,“游于藝”乃意指人始于“志于道”,經(jīng)由“據(jù)于德”、“依于仁”,最終得以實(shí)現(xiàn)的純熟之境。這種純熟之境相通于經(jīng)由“興于詩(shī)”、“立于禮”而臻于的“成于樂(lè)”之境,它是對(duì)“情”與“禮”的涵納,“情”之所至即為“禮”之所盡,其圓融之境即是“游于藝”。在“游于藝”之境中,人面對(duì)外部境域的態(tài)度是“可與權(quán)”,主體不會(huì)因一己之好惡來(lái)裁定外界,其所親厚的唯有道義。這種“無(wú)可無(wú)不可”的態(tài)度同樣相通于“游于藝”,它讓那些“從容中道”的個(gè)體敢于直面現(xiàn)實(shí)處境進(jìn)而實(shí)現(xiàn)“盡性立命”。從“志于道”、“據(jù)于德”到“依于仁”最終抵達(dá)“游于藝”之境,它不是一個(gè)自動(dòng)生成的過(guò)程,而需要主體不斷地付諸努力去“學(xué)”。所“學(xué)”的東西不能拘囿于外在化的知識(shí),而是要將其融入生命之中進(jìn)而提升人生的境界,就此而言,“學(xué)”的用力程度也就決定了人生的高度。祈向圣人之境的“學(xué)”乃是不被外在他物所困擾的“為己之學(xué)”,既然如此,個(gè)體在求學(xué)過(guò)程中便能體味到無(wú)盡的歡樂(lè)之情�？鬃拥摹坝斡谒嚒闭f(shuō)到底是游于人倫之中,其所祈向的“從心所欲而不逾矩”乃意指人與人道相融之后的“方內(nèi)之游”;相比之下,莊子的“逍遙游”則是“游乎天地之一氣”,它意指人與自然之“道”融為一體的“方外之游”�！坝斡谒嚒钡木辰缧枰瞬粩嗟赜兴鳛椴拍軡u而實(shí)現(xiàn),“逍遙游”則只能取“無(wú)為”的路徑才能為人所覺(jué)悟。
[Abstract]:This paper attempts to study Confucius' thought of "traveling in art" from three aspects: first, on the basis of exegetical analysis; secondly, on the basis of combing and analyzing the views of predecessors; finally, Comparing with "free and unfettered tour", we can get a glimpse of the difference between Confucianism and Taoism. Regarding the "travel in art", there are various annotations in the past dynasties. To trace back to the source, the original meaning of "swimming in art" is related to walking. Because "swimming in art" and "in accordance with benevolence" are inextricably linked, "travel" obviously contains the meaning of study and taste. It means the realm of life that is comfortable and free and easy. About the "art" of "swimming in art", most of the people who have noted the art in past dynasties have followed the saying of Huang Kan. "Art" will also be interpreted as "six arts" ("ritual", "music", "shooting", "imperial", "book", "number"), and further elucidated on this basis. In their opinion, although "art" is in a relatively secondary position, it can enter the realm of saints only if one takes account of the essentials. What psychologists emphasize is that the "will" of the "heart" is "Tao", and the "will in the Tao" can cover the other three, and "swimming in the arts" only has the effect of regulating learning and preserving the arts. Wang Fuzhi is the representative of the Confucianists. Breaking the path of linear interpretation, pointing out that the conservation effects of "swimming in art" occur all the time in the process of "ambition", "according to virtue", "according to benevolence", In a word, "swim in the art" means that a person begins from a "will in the Tao", through "according to Yu De", "according to the benevolence", the final realization of the mature territory. In the realm of "music", which comes into being in "ritual", It is the acceptance of "feeling" and "propriety", the "feeling" is the "ritual", and its mellow state is "swimming in the art". A person's attitude towards the outside world is "right and right", and the subject will not judge the outside world because of one's likes and dislikes. The only thing it loves is morality. This kind of "no necessity" attitude is also related to "swimming in art", it allows those "calm" individuals dare to face the reality of the situation and achieve the "life". From the "will in Tao", "according to" Yu De "to" Yiyuren "finally arrived" in the art of the territory, It is not a process of automatic generation, but requires the subject to "learn" with constant effort. What is "learned" should not be confined to the knowledge of externalization, but should be incorporated into life to enhance the realm of life. In this regard, the degree of strength of "learning" determines the height of life. The "learning" of praying to the saints is the "learning for oneself" which is not troubled by other things outside. In the process of learning, the individual can appreciate the endless joy. Confucius's "swimming in art" in the end is to swim among human relations, His pray for "from the heart without exceeding the moment" means a "journey within the square" in which people and humanity are United; in contrast, Zhuangzi's "free and unfettered tour" is "swimming in the air of heaven and earth", which means that man and nature's "Tao" merges into one "outside of the square". The realm of "swimming in art" requires people to make a continuous effort to gradually realize it, and "free and free" is the principle of "unfettered travel". Only by taking the path of inaction can we be enlightened.
【學(xué)位授予單位】：河北師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類(lèi)號(hào)】：I0

【相似文獻(xiàn)】

相關(guān)期刊論文 前10條

1 李芹;游于藝——牟克民和他的山水畫(huà)[J];藝術(shù)百家;2001年02期

2 詹艾斌;孔子“游于藝”命題讀解[J];江漢論壇;2005年04期

3 余英時(shí);;“游于藝”與“心與道合”[J];讀書(shū);2010年03期

4 劉新;游于藝——從“越界”行為看雷務(wù)武的近作[J];藝術(shù)探索;2005年02期

5 黃克劍;;《論語(yǔ)·述而》“游于藝”義趣辨正[J];哲學(xué)動(dòng)態(tài);2012年08期

6 李生龍;;孔子“游于藝”思想闡微[J];湖南師范大學(xué)社會(huì)科學(xué)學(xué)報(bào);2006年04期

7 肖永明;陳峰;;從《論語(yǔ)》“游于藝”的訓(xùn)釋看清初學(xué)風(fēng)[J];學(xué)術(shù)論壇;2013年09期

8 徐向陽(yáng);;心游于藝 因緣而生[J];飛天;2010年17期

9 彭鋒;;游于藝——寫(xiě)在雷子人個(gè)展“永勿告”之前[J];東方藝術(shù);2012年23期

10 張曙;我的原味旅游[J];教書(shū)育人(教育新理念);2004年18期

相關(guān)重要報(bào)紙文章 前4條

1 吳益生;“游于藝”的投資[N];經(jīng)濟(jì)日?qǐng)?bào);2013年

2 宋心泰;攝影當(dāng)“游于藝”[N];中國(guó)攝影報(bào);2014年

3 魯慕迅;游于藝——小議魏?jiǎn)€懠捌渌囆g(shù)[N];湖北日?qǐng)?bào);2004年

4 余英時(shí);從“游于藝”到“心道合一”[N];東方早報(bào);2010年

相關(guān)碩士學(xué)位論文 前1條

1 趙子賢;孔子“游于藝”思想研究[D];河北師范大學(xué);2017年

，

本文編號(hào)：1619701