FaceBook pڭ
第 64  期

專題論文
Special Issue

  (80)
「尊天而保真」— 論《淮南子》的道論及 其精神修養之義涵
Respecting Heaven and Preserving the Truth — On Daoist Theory and Meaning of Spiritual Cultivation in The Huainanzi
作者 周貞余
Author Chen-Yu Chou
關鍵詞 尊天保真精神修養
Keywords Respecting Heaven, preserving the truth, Dao, qi, spiritual cultivation
摘要 《淮南子》一書所體現的正是黃老道家的思想體系,其繼承先秦以來道家及黃老之學的精華而有所發揮,黃老道家思想至《淮南子》始為完備。該書一般被認定為雜家,總合百家,兼采儒、道、法、陰陽、墨家等思想,內容博大精深,可謂漢初思想文化之百科全書。其說天地之理、論人間之事、言帝王之道,皆以「道」為引言,亦以「道」為歸宿,可說「道」是《淮南子》一書的核心思想,並清晰地描繪出「道」生化宇宙萬物之發展形成過程,完成了秦漢以來宇宙氣化論的理論。並以「氣」做為人與「道」之內在連結元素,主張人必須效法天地無為,以達到「精神澹然無極,不與物散,天下自服」的境界。所謂「養生以經世,抱德以終年,可謂能體道矣」。
Abstract The Huainanzi which embodies the ideology of Daoism of Huang-lao and Laozi inherited the essence of the Daoist School and the theory of Huang-lao and Laozi since the pre-Qin Dynasty, bringing it into full play. The Daoist thought of Huang-lao and Laozi was not systematic until the completion of The Huainanzi. The book generally has been presumed the Eclectics, combining the doctrines of various schools and adopting the thought of Confucianism, Daoism,Legalism, the school of Yin-Yang (Positive and Negative Forces), and Mohism. Its content is wide-ranging and profound and can be considered the encyclopedia of thought and culture in the early Han Dynasty. When the book explains the logic of Heaven and the Earth, describes affairs in the human world, and expounds the doctrines of emperors, it starts with "Dao" and returns to "Dao" in the end as well. Therefore, "Dao" can be viewed as the core thought of The Huainanzi. Besides, it clearly depicts the process of how "Dao" developed and formed all living creatures in the universe and has completed the theory of gasification cosmology since the Qin and Han Dynasties. Moreover, "qi" serves as an internal element connecting humans and "Dao."

The book argues that humans have to emulate the inaction of Heaven and the Earth to reach the state of "one's spirit being tranquil without going to extremes and without being slack, and then the world will naturally obey." This is so-called "cultivating one's moral character before governing the affairs of a state and maintaining one's morality and conduct throughout one's entire life, and one can be said to be able to realize Dao."
山林倫理:導言
/ 蕭振邦    Jenn-Bang Shiau
1
走出「樹文明」之倫理悖論 — 為 The Tree: Meaning and Myth 做中文版序所思
/ 劉悅笛    Yue-Di Liu
9
山林倫理是公民倫理 — 由「無痕山林」與〈失去山林的孩子〉 談起
/ 劉久清    Chiu-Chin Liu
29
奈斯的深層山林哲學
/ 程進發    Chin-Fa, Cheng
89
關於 Shirin Abedinirad 招喚 (Evocation) 系列作品的自然反思
/ 蘇子媖    Tzu-Ying Su
113
山水自然與生命的整體觀照 — 譚家哲對於謝靈運 「山水行旅詩作」的解析
/ 李德材    Te-Tsai Lee
127
臺灣山林哲學的行動與建構
/ 蔡智豪    Jr-Hao Tsai
155
走路非常哲學 — Frédéric Gros《走路,也是一種哲學》
/ 廖育正    Yu-Cheng Liao
199
留給「自然」半個地球 — 審美的體驗
/ 林春銀    Chun-Yin Lin
217
從隱喻看山林:一種環境觀
/ 瞿慎思    Shen-Si Qu
239
山林倫理: 環境倫理個體論者的解題探究
/ 彭春翎    Chuen-Ling Peng
256
山林自然的暴力與療癒
/ 林淑文    Shu-Wen Lin
285
現代詩中的山水 — 以余怒詩作為例
/ 聶豪    Nieh Hao
321
山林倫理:體驗與推想
/ 蕭振邦    Jenn-Bang Shiau
349
論李奧波德的生態中心主義 — 以《沙郡年記》中的威斯康辛州和沙郡為例
/ 徐佐銘    Tsuo-Ming Hsu
391
© 2017 NCU Journal of Humanities. All Rights Reserved.