本文選題：馮友蘭　切入點(diǎn)：覺解　出處：《蘭州大學(xué)》2011年碩士論文

【摘要】：馮友蘭先生是我國現(xiàn)當(dāng)代著名哲學(xué)家,其人生境界說在學(xué)術(shù)界影響很大,本文試圖梳理馮友蘭先生在其代表作《新原人》里的人生境界學(xué)說,以期對(duì)于他早期的人生境界學(xué)說有一個(gè)恰當(dāng)?shù)亩ㄎ缓完U發(fā)。 馮友蘭先生認(rèn)為,人之所以為人,是因?yàn)槿擞行?有覺解,能知性。雖然人們的基本屬性都是共同的,但是人與人之間也并不是沒有區(qū)分的,人們因?yàn)橛X解程度的不同而具有不同的境界。馮友蘭先生的境界學(xué)說包含四個(gè)層次：自然境界、功利境界、道德境界、天地境界。 自然境界中的人,其行為是順才或順習(xí)的,他對(duì)于其所行的事的性質(zhì)沒有清楚的了解；同樣,他所行的事,對(duì)于他也沒有清晰的意義。功利境界中的人,其行為是求利的,他所求的是自己的利益。不過,這層境界中的人,對(duì)于自己及他的利益,都有清楚的覺解。道德境界中的人,其行為是行義的,這層境界中的人,對(duì)于人的本性已有一定的覺解,他的行為是以貢獻(xiàn)為目的的。在天地境界中的人,其行為是事天的,他已經(jīng)明曉在社會(huì)的全之外還有宇宙的全；可以說,處在天地境界中的人對(duì)于人生和宇宙有完全的覺解,他不僅知性,而且也知天。 自然境界與功利境界是自然的產(chǎn)物,道德境界與天地境界是精神的創(chuàng)造；人要進(jìn)入精神創(chuàng)造的境界并不容易,這要求人在理論上和實(shí)踐上都要有杰出的修養(yǎng)。對(duì)于中國人來說,雖然人還不能擺脫才與命、死與生的限制,但是人通過自身的修養(yǎng),致知用敬,便能貫通天道而超越這些界限,達(dá)到順化的天地境界。 本文將著力于《新原人》中境界學(xué)說的邏輯梳理,盡量厘清其內(nèi)在的思想結(jié)構(gòu),通過對(duì)馮友蘭人生境界說的重新解讀,從一個(gè)側(cè)面來顯現(xiàn)現(xiàn)當(dāng)代哲學(xué)家對(duì)于構(gòu)建新的道統(tǒng)的努力,并以此為基礎(chǔ),進(jìn)一步思考境界學(xué)說對(duì)于當(dāng)代中國人精神生活和學(xué)術(shù)生活的影響。
[Abstract]:Mr. Feng Youlan is a famous philosopher of modern and contemporary China, and his theory of realm of life has a great influence in academic circles. This paper attempts to sort out the theory of life realm of Mr. Feng Youlan in his masterpiece the New Plains.With a view to his early life realm theory has a proper positioning and interpretation.Feng Youlan believes that the reason why people are people is because they have heart, understanding and understanding.Although the basic attributes of people are common, but there is not no distinction between people, people have different realms because of the different degree of understanding.Feng Youlan's theory of realm consists of four levels: natural realm, utilitarian realm, moral realm and heaven and earth realm.A man in the realm of nature, whose behavior is submissive or obedient, does not have a clear understanding of the nature of what he does; likewise, what he does has no clear meaning for him.A man in utilitarian realm seeks profit in his actions, but his own interests.However, the person in this realm has a clear understanding of himself and his interests.The behavior of a man in a moral realm is just, and the man in this realm has a certain sense of human nature, and his behavior is for the purpose of contribution.The behavior of a man in the realm of heaven and earth is heavenly, and he has learned that there is the whole universe beyond the whole of society; it can be said that the man in the realm of heaven and earth has a complete understanding of life and the universe, and he not only knows but also knows heaven.The natural realm and the utilitarian realm are the products of nature, the moral realm and the realm of heaven and earth are the creation of the spirit, and it is not easy for man to enter the realm of spiritual creation, which requires the outstanding accomplishment in theory and practice.For the Chinese people, although people can not get rid of the limitations of talent and life, death and life, but through their own self-cultivation, knowledge and respect, you can pass through heaven and earth to transcend these boundaries, and reach the realm of Hue.This paper will focus on the logic of the theory of the realm in the New Plains, try to clarify its internal ideological structure, through the re-interpretation of Feng Youlan's theory of the realm of life.On the basis of the efforts of modern and contemporary philosophers to construct a new moral system, the influence of realm theory on the spiritual life and academic life of contemporary Chinese is further considered.
【學(xué)位授予單位】：蘭州大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：B26

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