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內(nèi)容簡(jiǎn)介

　　《魏晉玄學(xué)論稿》充分展現(xiàn)了湯用彤先生在魏晉玄學(xué)治學(xué)領(lǐng)域的成果。魏晉玄學(xué)的主要方面，即玄學(xué)各派的演變、自然名教之爭(zhēng)、言意之辯、玄學(xué)與佛教的關(guān)系、有無(wú)本末之爭(zhēng)等問(wèn)題之討論，皆由魏晉玄學(xué)中諸文所揭橥，是中國(guó)哲學(xué)史上頗具原發(fā)性的學(xué)術(shù)創(chuàng)獲。具體約略如下：1.自湯用彤先生始，學(xué)界統(tǒng)稱魏晉思想為魏晉玄學(xué)，而玄學(xué)在他看來(lái)即是“本體之學(xué)，為本末有無(wú)之辨”。湯用彤先生認(rèn)為思想蛻變求之于兩件事：一是名學(xué)，二是易學(xué)。名學(xué)就是鑒識(shí)人物的名理之學(xué)，內(nèi)容偏于人事，它作為“準(zhǔn)玄學(xué)”為正始玄學(xué)準(zhǔn)備了思想氛圍；易學(xué)則關(guān)涉天道，如果能弄清漢魏之間易學(xué)的變遷，則可以了解漢代宇宙學(xué)說(shuō)是如何演進(jìn)為魏晉玄學(xué)的本體論的這個(gè)過(guò)程。2.湯用彤先生對(duì)魏晉玄學(xué)發(fā)展之跡鉤沉發(fā)微，不惟強(qiáng)調(diào)其一以貫之的特殊精神或哲人們?cè)噲D解決的時(shí)代課題，更注意凸顯各期思想間因革損益的漸進(jìn)關(guān)系及其思想特質(zhì)。其中以東晉佛學(xué)為玄學(xué)之同調(diào)，尤透露出迥出眾流的新消息。而其對(duì)玄學(xué)發(fā)展之分期，則允為定論，至今突破這一體系框架者仍不多見(jiàn)。湯用彤先生將魏晉玄學(xué)的發(fā)展之跡分為了正始時(shí)期、元康時(shí)期、永嘉時(shí)期和東晉時(shí)期。3.湯用彤先生以比較之法，通過(guò)分析向郭之學(xué)與王弼之學(xué)的同異而見(jiàn)出其哲學(xué)特質(zhì)。4.湯用彤先生認(rèn)為魏晉玄學(xué)的中心問(wèn)題是“理想的圣人之人格究竟應(yīng)該怎樣？” 由此而引發(fā)出的“自然”與“名教”之辨。5.湯用彤先生對(duì)玄學(xué)興盛之起因、發(fā)展、流別等，均有“孤明先發(fā)”之研討、分疏和探析。在探討玄學(xué)興起之因時(shí)，他曾著力分析漢魏之際易學(xué)的變遷，以證解易中自由精神對(duì)有無(wú)、本末之辨的催發(fā)作用，此為其探本溯源的著眼點(diǎn)之一。

作者簡(jiǎn)介

　　湯用彤（1893年8月4日—1964年5月2日），字錫予，湖北黃梅人，但也有資料顯示他出生地為甘肅渭源縣。他是著名的哲學(xué)家、佛學(xué)家、教育家和國(guó)學(xué)大師，在中國(guó)佛教史、魏晉玄學(xué)以及印度哲學(xué)等領(lǐng)域有著深入的研究。湯用彤的教育背景豐富，1917年畢業(yè)于清華學(xué)堂，并于1918年到美國(guó)留學(xué)，先后就讀于漢姆林大學(xué)和哈佛大學(xué)，1922年獲得哈佛大學(xué)的哲學(xué)碩士學(xué)位。他曾在東南大學(xué)、南開(kāi)大學(xué)、北京大學(xué)和西南聯(lián)合大學(xué)等高校任職，包括教授、系主任和文科研究所所長(zhǎng)等職。他的學(xué)術(shù)貢獻(xiàn)不僅限于教學(xué)和研究，還涉及行政管理。1949年1月至1951年10月，湯用彤擔(dān)任北京大學(xué)校務(wù)委員會(huì)主席，主持學(xué)校的日常管理工作。此外，他還當(dāng)選為中科院哲學(xué)社會(huì)科學(xué)部學(xué)部委員，成為全國(guó)政協(xié)一屆委員、三屆委員、全國(guó)人大一、二、三屆代表的身份活躍在國(guó)內(nèi)外的學(xué)術(shù)界。湯用彤的主要著作包括《漢魏兩晉南北朝佛教史》、《印度哲學(xué)史略》、《魏晉玄學(xué)論稿》、《隋唐佛教史稿》和《理學(xué)、玄學(xué)、佛學(xué)》等。

圖書(shū)目錄

目錄
魏晉玄學(xué)論稿
讀《人物志》 ·····························································003
言意之辨··································································024
魏晉玄學(xué)流別略論······················································045
王弼大衍義略釋·························································059
王弼圣人有情義釋······················································070
王弼之《周易》《論語(yǔ)》新義 ········································081
向、郭義之莊周與孔子 ···············································100
謝靈運(yùn)《辨宗論》書(shū)后 ···············································109
魏晉思想的發(fā)展·························································117
魏晉玄學(xué)講課提綱
第一章緒論·························································131
第二章言意之辨······················································134
第三章崇本貴無(wú)······················································138
第四章貴無(wú)之學(xué)一：王弼 ·········································141
第五章貴無(wú)之學(xué)二：阮籍、嵇康 ································144
第六章貴無(wú)之學(xué)三：張湛 ·········································149
第七章貴玄崇有······················································154
第八章明自然·························································166
魏晉玄學(xué)聽(tīng)課筆記
第一章緒論·························································175
第二章魏初名理之學(xué) ···············································178
第三章言意之辨······················································182
第四章本末有無(wú)之爭(zhēng) ···············································188
第五章貴無(wú)之學(xué)（上） ··············································190
第六章貴無(wú)之學(xué)（中） ··············································202 |
第七章貴無(wú)之學(xué)（下） ··············································210
第八章崇有之學(xué)與向、郭學(xué)說(shuō) ···································229
第九章王弼與郭象···················································251
第十章魏晉玄學(xué)與文學(xué)理論 ······································255
第十一章結(jié) 論······················································271