“名教”与“自然”之辩及向秀对二者关系的调和

On the Debate between “Confucianism”and “Nature”and Xiang Xiu's Reconciliation

东汉末期社会秩序的混乱,使魏晋士人对"名教"失去信心,转向崇尚道家的"自然"之学,并逐渐发展为杂糅儒、道思想的玄学。在当时的社会思潮中,"名教"代表的是入仕和关注社会与民生的思想流派,"自然"代表的是遁世与逃避现实的思想流派。不同社会群体对二者关系的看法,不仅体现了他们对个人与社会之间关系的定位问题,也体现了他们个人觉醒程度与社会责任的内心矛盾,在一定程度上反映了那个时代的精神风貌。魏晋时期的玄学家们对"名教"与"自然"的关系认识大致经历了三个发展阶段:何晏、王弼两人的哲学思想虽然存在一定的分歧,但在对待"名教"与"自然"的关系方面却都主张"以道释儒""崇道贵无",同为玄学发展的第一阶段"儒道相因"的代表人物;嵇康、阮籍等人把"名教"看作是束缚"自然"的桎梏,他们假老庄思想批判儒家的礼法制度,将"名教"与"自然"的关系对立起来,成为玄学发展第二阶段"儒道相反"的代表人物;"名教"与"自然"的关系在经历了相因、相反的发展变化之后,第三阶段的代表人物向秀对"名教"与"自然"的关系进行调和而形成了"崇有"哲学,使儒、道关系逐渐发展到相通阶段,这种认识经郭象的发挥并运用于社会与政治领域,普遍为士大夫所接受,对于解决士大夫的内心矛盾起到了积极作用。

In the late Eastern Han Dynasty,the disorder of law made Wei- Jin scholars lose faith in Confucianism and turn to the'Nature'theory of Taoism,which gradually developed into the Metaphysics mixing Confucianism with Taoism. Wei- Jin scholars' understanding of 'Confucianism 'and 'Nature'has mainly experienced three stages. The first stage represented by He Yan and Wang Bi advocated explaining Confucianism with Taoism and worshiping of Taoism as well as not- being. The second stage,represented by Ji Kang and Ruan Ji,was characterized by the concept that Confucianism was opposite to the Taoism,which considered 'Confucianism'as the shackle of 'Nature'and set them against each other. The third stage,marked by Xiang Xiu,reconciled the two and produced the theory of worshiping being,which has integrated Confucianism and Taoism. Xiang Xiu's view,developed and applied to social politics by Guo Xiang,was widely accepted by the scholar- bureaucrats and played a positive role in resolving their inner contradiction.