从天人合一到大道为中——早期中国世界观的生成演变与当下意义
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摘要
早期中国的世界观可概括为天人合一和大道为中,其中,天人合一多被古今论者认为是中国思想、文化与文明的本源性观点。从文献上看,天人合一学说以天人感应为基础,逐步发展到天人合道、合德的互动关系,早期的天人关系先后经历过天命至上、道法自然、天人相参的不同阶段。从考古发现来看,对天、祭天以及天人关系之认识的历史源头比文献所述更加遥远,从河南濮阳西水坡墓地的龙虎星座图到辽宁东山嘴方圆祭坛再到山西陶寺观象台,均体现了古代中国天人合一观念的某些方面。就当下而论,天人关系可以归为人与自然的关系,人类要不断调整自己与天地万物的关系,在扩大自身权利、福利的同时,也要赋予万物以价值,以适中的态度对待两者之间已经形成的具有内在关系的协同共生的演进关系。
Early Chinese value of the world can be summarized as the theory of "Heaven-Human Unity" and "Middle is the Tao",in which,the former is considered as the core value of Chinese ideology,ethical culture and civilization. From early documentation, the heaven-human unity theory is based on the induction of heaven and mankind, gradually transforming to the unity and interaction of the two ends in perspective of Tao and moral and ethics. Early celestial-human relationship has been developed through different phases such as considering celestial as priority,valuing nature from Taos perspective,and admitting the exchangeable influence between heaven and humanity.Archaeology discoveries pushes our knowledge of heaven, haven-worship and haven-human relationship way earlier than narratives from documentation. The dragon-tiger horoscope Picture in the tomb of Xishuipo in Puyang, Henan, the altar of Dong Shan Zui in Liaoning, and the observatory of Taosi in Shanxi, all showcase certain viewpoints of ancient Chinese ideology of heaven-human relationship. In terms of now, the writer argues that the heaven-human relationship can be think as the nature-human relationship, and human should never cease the effort to adjust its relationship and to recognize the value of other beings in the way of "Middle is the Tao" when enlarging our own species' welfare as coexistence with mutual influences in the course of evolveution.
Early Chinese value of the world can be summarized as the theory of "Heaven-Human Unity" and "Middle is the Tao",in which,the former is considered as the core value of Chinese ideology,ethical culture and civilization. From early documentation, the heaven-human unity theory is based on the induction of heaven and mankind, gradually transforming to the unity and interaction of the two ends in perspective of Tao and moral and ethics. Early celestial-human relationship has been developed through different phases such as considering celestial as priority,valuing nature from Taos perspective,and admitting the exchangeable influence between heaven and humanity.Archaeology discoveries pushes our knowledge of heaven, haven-worship and haven-human relationship way earlier than narratives from documentation. The dragon-tiger horoscope Picture in the tomb of Xishuipo in Puyang, Henan, the altar of Dong Shan Zui in Liaoning, and the observatory of Taosi in Shanxi, all showcase certain viewpoints of ancient Chinese ideology of heaven-human relationship. In terms of now, the writer argues that the heaven-human relationship can be think as the nature-human relationship, and human should never cease the effort to adjust its relationship and to recognize the value of other beings in the way of "Middle is the Tao" when enlarging our own species' welfare as coexistence with mutual influences in the course of evolveution.
引文
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[3]季羡林.天人合一新解[J].传统文化与现代化,1993(1):9-16.
[4]张岱年.天人合一评议[J].社会科学战线,1998(3):68-70.
[5]季羡林.关于“天人合一”思想的再思考[J].中国文化,1994(1):8-17.
[6]王然.考古学是什么:俞伟超考古学理论文选[M].北京:中国社会科学出版社,1996.
[7]俞伟超,汤惠生.图腾制与人类历史的起点[J].中国国家博物馆馆刊,1995(1):3-21.
[8]汤惠生.痛苦的欢乐:纪念俞伟超先生[M]//中国国家博物馆,北京大学考古系.俞伟超先生纪念文集:怀念卷.北京:文物出版社,2009.
[9]周昆叔.大道为中:试释中国传统的中文化[J].中州学刊,2012(2):55-62.
[10]崔存明.天人相参:中国文化的智慧[N].光明日报,2014-05-14(16).
[11]段德新.国宝何尊与“中国”[J].文博,2005(6):30-31.
[12]张岱年.中国哲学中“天人合一”思想的剖析[J].北京大学学报(哲学社会科学版),1985(1):1-8.
[13]孙德萓,丁清贤,赵连生,等.河南濮阳西水坡遗址发掘简报[J].文物,1988(3):1-6.
[14]冯时.河南濮阳西水坡45号墓的天文学研究[J].文物,1990(3):52-60+69.
[15]冯时.红山文化三坏石坛的天文学研究:兼论中国最早的圜丘与方丘[J].北方文物,1993(1):9-17.
[16]何驽.山西襄汾县陶寺中期城址大型建筑ⅡFJT1基址2004~2005年发掘简报[J].考古,2007(4):3-25+97+100-101.
[17]江晓原,陈晓中,伊世同,等.山西襄汾陶寺城址天文观测遗迹功能讨论[J].考古,2006(11):81-94.
[18]王震中.陶寺与尧都:中国早期国家的典型[J].南方文物,2015(3):83-93+98+81.
[19]高明.从甲骨文中所见王与帝的实质看商代社会[M]//高明学术论集.上海:上海古籍出版社,2003.
[20]杨虎,刘国祥,邓聪.玉器起源探索:兴隆洼文化玉器研究及图录[M].香港:中国考古艺研究中心,2007.
[21]a杨伯达.巫玉之光:中国史前玉文化论考[M].上海:上海古籍出版社,2005;b巫玉之光:续集[M]北京:故宫出版社,2011.
[22]国家文物局.陕西凤翔雍山血池秦汉祭祀遗址[M]//2016年度重要考古新发现.北京:文物出版社,2017.
[23]汤一介.论“天人合一”[J].中国哲学史,2005(2):5-10+78.
[24]庞朴.一分为三论[M].上海:上海古籍出版社,2003.
[25]张光直.连续与破裂--一个文明起源新说的草稿[M]//美术、神话与祭祀.沈阳:辽宁教育出版社,2002.