汉代道家对“道”“气”“性”“命”的阐释——以严遵、王充为例

The Interpretation of “Tao”,“Qi”,“Nature” and “Destiny” in Taoists of Han Dynasty——Taking Yan Zun and Wang Chong as examples

自独尊儒术后,汉代道家学者的关注重点逐渐由治国领域转向治身领域,无论是他们对“道”“气”等关于生命起源与形成的根本问题的探讨,还是对“性”“命”等关于人性的本质、人的命运等问题的看法,都具有鲜明的时代特色。从严遵的《老子指归》和王充的《论衡》可以看到,汉代道家对道论的关注和阐释不仅包含了对形而上的根源之道的探索,更蕴含了对包括人在内的万物之存在状态的思考;同时他们对气之概念展开了形而下和具体化的解析,并进一步得出气自变、物自生的结论,对道生万物、气成万物的过程有了更加客观的、具体的理解,展现出更鲜明的宇宙论特色。以道、气为形上根据,汉代道家学者的性命学说更加具体而微,他们通过对人性善恶与否、可变与否等问题的分析以及对命自然、三命说的阐释,否定了德福统一的道德命定论,是对以自然、因任为特色的道家性命学说的进一步申张。

Since Confucianism was exclusively venerated,the focus of Taoist scholars in the Han Dynasty gradually shifted from the field of governing state affairs to self-cultivation.Both the discussion on the origin and formation of life,such as “Tao” and “qi”,and the discussion on human nature and human destiny,etc.,had distinctive characteristics of The Times.It can be seen from Yan Zun’s Lao Zi Zhi Guo and Wang Chong’s Lun Heng that the interpretation of Taoism in Han Dynasty not only included the exploration of the metaphysical root of the “Tao”,but also contained the thinking of the existence of all things including human beings.This paper analyzes the concept of “qi” in a metaphysical and concrete way,and further draws the conclusion that “qi” is self-changing and things are self-generating.It has a more objective and concrete understanding of the process of “Tao” and “qi” giving birth to all things,showing more distinct cosmological characteristics.“Tao”,“qi” as the metaphysical basis,Han dynasty Taoist scholar’s theory is more concrete,through the good and evil in human nature or not,the analyses of the problems such as variable or not,and interpretation of natural life,San Ming theory,they denied the unity of moral life,which further expressed the features of Taoist theory.