德足君物:王弼君子之德思想探微

On Wang Bi's Philosophical View on Gentleman Virtue

儒、道两家思想都注重“成圣”,但在现实中圣人难以企及,君子便成为人通过后天修养能达到的较高人格理想。王弼将道家的宇宙生成论转变为本体论,为君子之“德”寻找到了坚实的客观依据,其内涵既有道家自然之性的意味,又兼容真实无妄的儒家之德,其践行之方以道家“自然无为”思想为总则,贯彻于具体的德性修养方法之中。总之,王弼的君子之“德”思想是建立于儒道会通基础上的,其既创造性地提出了“以无为本”,对儒家“仁义礼”等道德行为规范进行了去伪存真,又为当时社会重振名教、稳定秩序提供了一种可行方法,更为士人树立了新的精神支柱。

The philosophies of Confucianism and Taoism both emphasize the pursuit of“sainthood”.Yet,in the practical realm,which remains unattainable,thus the“gentleman”becomes the ultimate moral achieved through postnatal cultivation.Wang Bi's philosophical view transforms the cosmogony of Taoism into ontology,providing a solid objective basis for the“virtue”of a gentleman,encompassing the natural essence of Taoism while harmonizing with the genuine benevolence and righteousness of Confucianism.The practical application of his philosophy adheres to the Taoist principle of“natural undoing”,permeating throughout specific methods of moral cultivation.In essence,Wang Bi's“virtue”of a gentleman,based on the convergence of Confucianism and Taoism,creatively advances the notion of“undoing”as its foundation.Simultaneously,it authentically scrutinizes moral standards such as“benevolence,righteousness,and propriety”in Confucianism,aiming to revitalize moral teachings and offering a potential means for social stability at the time,establishing a new spiritual pillar for the literati.