从《老子注》看王弼的贵无论.pdf.pdf

华中科技大学
硕士学位论文
从《老子注》看王弼的贵无论
姓名:杨旭
申请学位级别:硕士
专业:中国哲学
指导教师:赵建功
20090524
华中科技大学硕士学位论文
摘要
一个伟大思想的产生无法摆脱其所处的时代背景,王弼的贵无论思想正是产生
于政权争斗与社会矛盾日趋激烈的魏晋时代。而在魏晋玄学中,虽然并没有出现“本
体”一词,但在玄学思想的理论奠基人王弼的思想中已有“以无为本”和“以无为
体”的本体论思想。
王弼作为魏晋玄学的创始者之一,在对儒道思想继承的同时,又有自己的理论
创新。他认为,万物统一于一个共同的本体,即“无”,世界万物之所以能存在,就
是因为有这个本体,多种多样的世界万物,就是这个本体的表现,这就是所谓的“天
地万物皆以无为本”。然而贵“无”又绝非废“有”。王弼的哲学体系就是以贵无为
核心,并且由这个“无”本体出发,贯彻于人事、境界,从各个方面来论证这个命
题。于本体则论以无为本、以有为用,于人事则以崇本举末为核心。以得意忘象为
方法论,以“名教”出于“自然”为社会价值观,以圣人体无、圣人有情谈及境界,
因此王弼的贵无论哲学并非脱离现实的空论,而是紧扣社会现实。而《老子注》作
为王弼最重要的著作之一,通过对于《老子》创造性的解读,完全体现其以无为本
的思想核心。
本文将上溯前人所论及的“无”之含义,从“无”“有”入手贯穿论析王弼的贵
无论思想体系,由本体、人事、境界三方面对其贵无思想进行剖析。

关键词:王弼,无,有,《老子注》
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华中科技大学硕士学位论文
Abstract
The naissance of a great idea cannot be divorced from its historical background, and
Wang Bi's Gui Wu (贵无)theory was generated in the Wei Jin era when the political battle
and social contradictions were increasingly fierce. It always involve the philosophical
problem about cosmic ontology and hominine inbeing, but the idea of ontology can be
called the most basic characteristic of Wei Jin Xuan Xue(魏晋玄学). Noumenon is not in
Wei Jin Xuan Xue, but the idea of Wang Bi who is the founder of Wei Jin Xuan Xue hads
“Regard Wu(无) as the essence” and “Regard Wu as the noumenon”.
Being one of the initiator of the Wei Jin Xuan Xue, Wang Bi had his own theories
innovation while Inherited for the thoughts of Confucian and Taoists. He thought the
creation is unify in mon essence which is called “Wu”. Because of this essence the
reason that the creation of world can exist, and varied creation of the world is the
performance of this essence. This is so-called “The world creation all take have no as
originally”. However, emphasizing "Wu" didn't mean deserting "You"(有). The core of
Wang Bi's theory is Gui Wu. And starting from this ontological "Wu", he implemented
Personnel, State and other aspects to prove this proposition. From the ontology aspect,
Wang Bi's phil