《列子》人生哲学研究
|
摘要
今本《列子》乃魏晋时期的伪书,系玄学著作。《列子》哲学以人生哲学为核心,其人生哲学主要包括生成论、生死观、意识观、人生价值观、道德观、处世观、养生论、人生理想等,内容广泛而且深刻。
《列子》以道为生死的本体,同时强调体认当下,更加关注人们对于生死的看法是否能超越生死。《列子》把生死看作是自然之事,从根本上否定生死的界线,以为死亡是生命的归宿,鼓励人们在生死问题上怀有现实精神,珍惜现有的生命,不以天下危及个人的现实生存,从对死亡的忧虑转化为对现实的美好追求,在此基础上以死亡为最终的归宿,从而不过分恋生畏死。
《列子》非常关注人的精神,对人类心理活动的知、情、意给予了高度重视。它以寓言故事的形式对人类的意识加以探讨,详细描绘了意识的清醒、睡眠、催眠这三种状态。《列子》对感觉和知觉的分析,可以用现代心理学的感知觉理论加以概括,它对变态的感知觉以及成因的作了描述,细致而且深具启发性。《列子》的释梦思想也很丰富,与现代心理学的多种释梦思想有诸多相似之处。
《列子》认为人生价值在人生的活动中得以体现,本质是对自然、社会、他人、自我所具有的作用,以及应该达到的效果。在《列子》看来,生命的价值不在于时间的长短,而在于在有限的时间内如何真正享有当下的快乐时光。《列子》充分肯定了人生的现实价值,对人的生存困境进行了深刻地思考,从个体存在出发抛弃虚名、贵身爱己、率性而为,体现了生命存在的生动性和合理性。也表达了《列子》不以身外之物累心的现实追求,以及对现实美好人生的渴望。
《列子》以自我的存在为生命的最高价值。就个体生命言,《列子》重视生命本身而断然弃绝纲常礼教,是对儒家重义人生观的反对。就人类生命的全体而言,《列子》建立个体本位的道德原则,从人性出发,把人看作是自然之一员,以为人人皆有趋乐避苦的天性,人人皆有追求感官快乐的内在要求。它以为人常常被痛苦和快乐所主宰,那么苦和乐便可能成为道德的本源,因此,人不利我、我不利便成为《列子》治理天下的设想,天下和谐与自性的满足在此设想下融为一体。《列子》还总结出韬光养晦、持弱制强、审时度势等一系列生存谋略,充满机敏与和智慧,其目的无非是为生存做出最理智的选择。
《列子》以保有形体的存在为先,在此前提下适度重视养生。《列子》所谓养生不单纯是一个形养的过程,更强调追求生命的质量,“养”被其视为对生命真谛的体悟,对自然自在自为的生存过程的回归,是对自由人生价值的自主选择。肉体的存在只是生命的最基本形式,以清明的精神对自然之道进行回应才是《列子》的终极目标,这一目标用《列子》的话概括就是“从心而动不违自然”。由此出发,《列子》推而广之,由己及人、由人及众、由众及国,期望达成一个自然理想的人际社会,实现对自然最完整的融合。
本文置《列子》于魏晋时代背景下,考察其人生哲学对生命本质、生命构成、人生价值、人生理想的认识。对于学界未曾涉及的《列子》心理学做了初步研究,概括出《列子》在研究范围、研究主题等方面与现代心理学相关的事实与材料,尝试着揭示其内涵心理学思想的特点及逻辑规律。
本文也从不同于前人的视角,尝试着分析《列子》具有现代社会性道德萌芽、个人本位的道德哲学思想。《列子》真正关注的是把正当的个人利益作为社会道德的基础,充分重视个人的权利、个人存在的价值、个人的首创精神和自我实现精神,强调尊重个人的独立人格,在政治上人人自治,则无需任何人的统治,君臣之道便用不着了。肯定了以个体生存、利益、幸福为基础的道德原则,以及以此作为治理国家的根本。总之,全文揭示出《列子》在死亡意识这一原动力推动下,以追求现世幸福为核心的人生观。
The "Lie Zi" is the fake book that was written in the Wei and Jin Dynasties, and is the department of metaphysical writings. The core issue of "LieZi" is life issues, including their generative theory, conception of death, consciousness, their own values of life, ethical ideology and policy, and ideal of life. Comprehensive and profound.
"Liezi" regarded the life and death as the nature, also stressed that everyone realizes the moment, and concerned about people's views of life and death beyond death."LieZi" regarded life and death as natural things, and rejected the fundamental the boundaries of life and death. It thought that death is the end of life, and encouraged people to cherish the reality of spiritual in life and death issues, and cherished existing life. It didn't think that the world threatened personal the reality of survival. It hope that people are from the worries of death into a better pursuit of reality, are not afraid of dying because death is the final destination.
"Lie Zi "attaches great importance to the phenomenon of the human spirit, and gives a great deal of attention about mental activity, cognition, emotion, containing a wealth of philosophical and psychological thought. It explored the conscious by the manner of a fable, depicting conscious wakefulness to sleep and hypnosis, which the theory of perception, a preliminary analysis of the metamorphosis of perception and its causes can be regarded as ancient representative of the psychological thought. The Interpretation of Dreams theories are full of vitality, a variety of interpretation of dreams thinking of modern psychology.
"Lie Zi" think that the value of life is embodied in the activities of survival. It is the essence of the natural, social and others, self-role and results."Liezi" think that you do not have to add infinite time to life, when you remove the desire for immortality, you can live happily. Life's ultimate is seeking to enjoy the happy time, and does not have to seek to live longer. It fully affirmed the practical value of life deeply about the plight of human existence.
"Liezi" think that the existence of the self is the highest value in life. On the individual life statement,"Liezi" values life and contempt mortality; regards self life as the best valuable. It is against the Confucian Philosophy's morality. In social life,"Liezi" established individual-based moral principles, starting from the human, which is the existence of the natural, which trends to happiness and avoids suffering. That is the unshakable nature. People have the inherent requirements of the pursuit of sensual pleasures. The emotions and moral should be the origin, because they control everyone. Self-interests become tentative idea that "Liezi" achievements harmonious world. So peace or harmony and self-satisfaction are just combined."Liezi" summed up the practice from their own survival experience, holding a weak system, stronger situation and a series of survival strategies, which are full of smart and wisdom. Its purpose is to make the most rational choice for survival.
"Lie Zi" hope that the first is to retain physical presence, then pay attention to health."Liezi" thought that health was not only raising shape process, but also emphasized on the pursuit of quality of life." Support" was regarded as the true meaning of life experience on the natural freedom, the survival process of regression, was to be free to choose the value of life. The most basic form of life is with material and tangible physical presence."Liezi," has the ultimate goal that the clear spirit of Tao responds the nature, which is summarized "not to violate the nature from the heart"."Liezi" spreads such a natural realm from themselves to others, from the people to the public, from the public to the country, expecting to reach an ideal human society to achieve the most complete fusion of the nature.
This article set "Liezi," in the context of the Wei and Jin dynasties, to examine their philosophy of life the essence of life, life form, the value of life, the understanding of ideals. It has done a preliminary study on the psychology of "Liezi" which had not been involved in academic The paper summarized the scope of the study on "Liezi", topics related to modern psychology facts and materials, trying to reveal the characteristics and laws of logic thought in its psychology.
This paper also tries to analyze "Liezi" that contained modern social moral budding and the moral philosophy of the individual standard by the different perspective from the previous attempt. What is real concerned by "Liezi" is legitimate personal interests as the foundation of social morality. It pays full attention to the rights of the individual, the value of individual existence, individual initiative and self-realization, emphasizing respect for the independent personality of the individual. If everyone has right to do on the political autonomy without any rule, they do not need the emperor."Liezi" think t that it is sure to individual existence and interests. Happiness is based on the principles of morality, as well as fundamental in governing the country.
In short, the paper reveals the outlook on life that is inherent in the "Liezi". It regards the pursuit of life and desire as the core which is driven by the consciousness of death.
《列子》以道为生死的本体,同时强调体认当下,更加关注人们对于生死的看法是否能超越生死。《列子》把生死看作是自然之事,从根本上否定生死的界线,以为死亡是生命的归宿,鼓励人们在生死问题上怀有现实精神,珍惜现有的生命,不以天下危及个人的现实生存,从对死亡的忧虑转化为对现实的美好追求,在此基础上以死亡为最终的归宿,从而不过分恋生畏死。
《列子》非常关注人的精神,对人类心理活动的知、情、意给予了高度重视。它以寓言故事的形式对人类的意识加以探讨,详细描绘了意识的清醒、睡眠、催眠这三种状态。《列子》对感觉和知觉的分析,可以用现代心理学的感知觉理论加以概括,它对变态的感知觉以及成因的作了描述,细致而且深具启发性。《列子》的释梦思想也很丰富,与现代心理学的多种释梦思想有诸多相似之处。
《列子》认为人生价值在人生的活动中得以体现,本质是对自然、社会、他人、自我所具有的作用,以及应该达到的效果。在《列子》看来,生命的价值不在于时间的长短,而在于在有限的时间内如何真正享有当下的快乐时光。《列子》充分肯定了人生的现实价值,对人的生存困境进行了深刻地思考,从个体存在出发抛弃虚名、贵身爱己、率性而为,体现了生命存在的生动性和合理性。也表达了《列子》不以身外之物累心的现实追求,以及对现实美好人生的渴望。
《列子》以自我的存在为生命的最高价值。就个体生命言,《列子》重视生命本身而断然弃绝纲常礼教,是对儒家重义人生观的反对。就人类生命的全体而言,《列子》建立个体本位的道德原则,从人性出发,把人看作是自然之一员,以为人人皆有趋乐避苦的天性,人人皆有追求感官快乐的内在要求。它以为人常常被痛苦和快乐所主宰,那么苦和乐便可能成为道德的本源,因此,人不利我、我不利便成为《列子》治理天下的设想,天下和谐与自性的满足在此设想下融为一体。《列子》还总结出韬光养晦、持弱制强、审时度势等一系列生存谋略,充满机敏与和智慧,其目的无非是为生存做出最理智的选择。
《列子》以保有形体的存在为先,在此前提下适度重视养生。《列子》所谓养生不单纯是一个形养的过程,更强调追求生命的质量,“养”被其视为对生命真谛的体悟,对自然自在自为的生存过程的回归,是对自由人生价值的自主选择。肉体的存在只是生命的最基本形式,以清明的精神对自然之道进行回应才是《列子》的终极目标,这一目标用《列子》的话概括就是“从心而动不违自然”。由此出发,《列子》推而广之,由己及人、由人及众、由众及国,期望达成一个自然理想的人际社会,实现对自然最完整的融合。
本文置《列子》于魏晋时代背景下,考察其人生哲学对生命本质、生命构成、人生价值、人生理想的认识。对于学界未曾涉及的《列子》心理学做了初步研究,概括出《列子》在研究范围、研究主题等方面与现代心理学相关的事实与材料,尝试着揭示其内涵心理学思想的特点及逻辑规律。
本文也从不同于前人的视角,尝试着分析《列子》具有现代社会性道德萌芽、个人本位的道德哲学思想。《列子》真正关注的是把正当的个人利益作为社会道德的基础,充分重视个人的权利、个人存在的价值、个人的首创精神和自我实现精神,强调尊重个人的独立人格,在政治上人人自治,则无需任何人的统治,君臣之道便用不着了。肯定了以个体生存、利益、幸福为基础的道德原则,以及以此作为治理国家的根本。总之,全文揭示出《列子》在死亡意识这一原动力推动下,以追求现世幸福为核心的人生观。
The "Lie Zi" is the fake book that was written in the Wei and Jin Dynasties, and is the department of metaphysical writings. The core issue of "LieZi" is life issues, including their generative theory, conception of death, consciousness, their own values of life, ethical ideology and policy, and ideal of life. Comprehensive and profound.
"Liezi" regarded the life and death as the nature, also stressed that everyone realizes the moment, and concerned about people's views of life and death beyond death."LieZi" regarded life and death as natural things, and rejected the fundamental the boundaries of life and death. It thought that death is the end of life, and encouraged people to cherish the reality of spiritual in life and death issues, and cherished existing life. It didn't think that the world threatened personal the reality of survival. It hope that people are from the worries of death into a better pursuit of reality, are not afraid of dying because death is the final destination.
"Lie Zi "attaches great importance to the phenomenon of the human spirit, and gives a great deal of attention about mental activity, cognition, emotion, containing a wealth of philosophical and psychological thought. It explored the conscious by the manner of a fable, depicting conscious wakefulness to sleep and hypnosis, which the theory of perception, a preliminary analysis of the metamorphosis of perception and its causes can be regarded as ancient representative of the psychological thought. The Interpretation of Dreams theories are full of vitality, a variety of interpretation of dreams thinking of modern psychology.
"Lie Zi" think that the value of life is embodied in the activities of survival. It is the essence of the natural, social and others, self-role and results."Liezi" think that you do not have to add infinite time to life, when you remove the desire for immortality, you can live happily. Life's ultimate is seeking to enjoy the happy time, and does not have to seek to live longer. It fully affirmed the practical value of life deeply about the plight of human existence.
"Liezi" think that the existence of the self is the highest value in life. On the individual life statement,"Liezi" values life and contempt mortality; regards self life as the best valuable. It is against the Confucian Philosophy's morality. In social life,"Liezi" established individual-based moral principles, starting from the human, which is the existence of the natural, which trends to happiness and avoids suffering. That is the unshakable nature. People have the inherent requirements of the pursuit of sensual pleasures. The emotions and moral should be the origin, because they control everyone. Self-interests become tentative idea that "Liezi" achievements harmonious world. So peace or harmony and self-satisfaction are just combined."Liezi" summed up the practice from their own survival experience, holding a weak system, stronger situation and a series of survival strategies, which are full of smart and wisdom. Its purpose is to make the most rational choice for survival.
"Lie Zi" hope that the first is to retain physical presence, then pay attention to health."Liezi" thought that health was not only raising shape process, but also emphasized on the pursuit of quality of life." Support" was regarded as the true meaning of life experience on the natural freedom, the survival process of regression, was to be free to choose the value of life. The most basic form of life is with material and tangible physical presence."Liezi," has the ultimate goal that the clear spirit of Tao responds the nature, which is summarized "not to violate the nature from the heart"."Liezi" spreads such a natural realm from themselves to others, from the people to the public, from the public to the country, expecting to reach an ideal human society to achieve the most complete fusion of the nature.
This article set "Liezi," in the context of the Wei and Jin dynasties, to examine their philosophy of life the essence of life, life form, the value of life, the understanding of ideals. It has done a preliminary study on the psychology of "Liezi" which had not been involved in academic The paper summarized the scope of the study on "Liezi", topics related to modern psychology facts and materials, trying to reveal the characteristics and laws of logic thought in its psychology.
This paper also tries to analyze "Liezi" that contained modern social moral budding and the moral philosophy of the individual standard by the different perspective from the previous attempt. What is real concerned by "Liezi" is legitimate personal interests as the foundation of social morality. It pays full attention to the rights of the individual, the value of individual existence, individual initiative and self-realization, emphasizing respect for the independent personality of the individual. If everyone has right to do on the political autonomy without any rule, they do not need the emperor."Liezi" think t that it is sure to individual existence and interests. Happiness is based on the principles of morality, as well as fundamental in governing the country.
In short, the paper reveals the outlook on life that is inherent in the "Liezi". It regards the pursuit of life and desire as the core which is driven by the consciousness of death.
引文
①《列子·天瑞》
①《列子·天瑞》
②《列子·天瑞》
③《列子·天瑞注》
①《列子·天瑞》
①《列子·说符》
②《列子·杨朱》
①《列子·天瑞》
②《列了·天瑞》
③《列子·天瑞》
①《列子·天瑞》
②《列子·天瑞》
③《列子·天瑞》
①《列了·天瑞》
①《列了·天瑞》
②《列子·天瑞》
③《列子·天瑞注》
④《列子·天瑞》
⑤《列子·天瑞》
⑥《列子·天瑞》
⑦《列子·天瑞》
①《列子·力命》
②《列子·天瑞》
③《列子·力命》
④《列子·力命》
⑤《列子·力命》
①《列了·力命》
②《列子·力命》
③《列子·力命》
④《列子·力命》
⑤《列子·力命》
⑥《列子·力命》
⑦《列子·力命注》
①张国刚乔治忠.中国学术史[M].上海：东方出版中心,2002：217
②《列子·杨朱》
③《列子·杨朱》
④《列子·天瑞》
⑤《列子·杨朱》
⑥《列子·天瑞》
⑦《列子·天瑞》
⑧《列子·天瑞》
⑨《列子·天瑞》
①《列子·天瑞》
②《列子·天瑞》
③《列子·天瑞》
①《列子·周穆王》
②《列子注》
③《列子·周穆王》
④《列子·周穆王》
①车文博.西方心理学史[M].杭州：浙江教育出版社,1998：46
②《列了·周穆王》
①《列子·周穆王》
②《列子·周穆王》
③《列子·仲尼》
④《列子·仲尼》
⑤《列子·仲尼》
⑥《列子·仲尼》
①《周礼·仪礼》
②《列子·周穆王》
①《列子·周穆王》
②钱钟书.管锥编·列了张湛注九则[M].北京：生活·读书·新知三联书店2001：150
③《列子·周穆王》
④钱钟书.管锥编·列了张湛注九则[M].北京：生活·读书·新知三联书店2001：150
⑤(瑞士)C.荣格·探索心灵奥秘的现代人[M].译者：黄奇铭.北京：社会科学文献出版社,1987：16
⑥《列子·周穆王》
①《列子·周穆王》
②《列子·周穆王》
③《列子·周穆王》
①张春兴.现代心理学：现代人研究自身问题的科学[M].上海：上海人民出版社,1994：195
②《列子·周穆王》
③《列子·周穆王》
①《列子·天瑞》
②胡适.胡适选集[C]//欧阳哲.长春：吉林人民出版社,2005：116
①《列子·杨朱》
②《列子·天瑞》
③《列子·黄帝》
①《列子·杨朱》
②《列子·黄帝》
③《列子·杨朱》
④《列子·说符》
⑤《列子·说符》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
①王粲《七哀诗·西京乱无象》
②《后汉书·董卓传》
③《续后汉书·郡国志》注引《帝王世纪》
④《晋书》卷一《宣帝纪》
⑤《三国志》卷二十八《王凌传》注引《汉晋春秋》
⑥《晋书·阮籍传》
⑦阮籍·咏怀诗//陈伯君.阮籍集校注.[M]北京：中华书局,1987
⑧《论语·雍也》
⑨《论语·先进》
①《老子·二十五章》
②李霞·生命本位与自然关怀——道家生命观的基本特征及其生态学意义[J].安徽大学学报：人文社会科学版,2004,4
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
①《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
⑥《列了·杨朱》
⑦[美]庞思奋.哲学之树[M].翟鹏霄,译.桂林：广西师范大学出版社,2005：329
①《列子·杨朱》
②《列了·杨朱》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
⑥《列子·杨朱》
⑦《列子·杨朱》
⑧《列子·杨朱》
①《列了·杨朱》
①徐复观.中国人性论史·先秦篇[M].台北：台湾商务印馆,1979：6
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·黄帝》
⑤《列子·杨朱》
⑥《列子·黄帝》
⑦《列子·杨朱》
①《列子·周穆王》
②《列子·周穆王》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
⑥《列子·杨朱》
⑦《列子·黄帝》
⑧《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《论语·里仁》
①《荀子·荣辱》
②《孟子·梁惠王》
③《墨经》
④《商君书·开塞》
⑤《列子·杨朱》
⑥《列子·天瑞》
⑦《列子·杨朱》
⑧《列子·杨朱》
⑨《列子·杨朱》
①《列子·说符》
②《列子·杨朱》
③《列子·杨朱》
④《列了·杨朱》
⑤《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
③[美]芭芭拉.麦凯南.伦理学：原理及当代论争(英文影印版)[M].北京：北京大学出版社,2003：51
④李璐段淑云.梁漱溟说佛[M].武汉：湖北人民出版社2006： 81
⑤《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
①《列子·说符》
②《列子·说符》
③《列子·说符》
①《列子·说符》
②《列子·说符》
①《列子·仲尼》
②《列子·仲尼》
③《列子·仲尼》
④《列子·说符》
①《列了·说符》
②《列了·说符》
①《列子·黄帝》
②《列子·黄帝》
③《列子·黄帝》
④《列子·黄帝》
⑤《列子·力命》
①《列子·说符》
②《列子·仲尼》
①《列子·黄帝》
②《列子·黄帝》
③《列子·天瑞》
④《老子·四十章》
①《列子·说符》
②《列子·说符》
③《列子·说符》
①《列子·力命》
②《列子·力命》
①《列子·说符》
②《列子·说符》
①《列子·天瑞》
①《列子·天瑞》
②《列子·黄帝》
③《列子·天瑞》
④《列子·黄帝》
⑤《列子·黄帝》
①《列子·力命》
②《列子·力命》
③《列子·力命》
④《列子·汤问》
①《列子·天瑞》
②《列了·周穆王》
①《列子·周穆王》
②《列子·仲尼》
③《列子·仲尼》
①《列子·周穆王》
②《列子·周穆王》
③《列子·周穆王》
④《列子·黄帝》
①《列子·黄帝》
②《列子·力命》
①《列子·力命》
②《列子·汤问》
③《列子·力命》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
①《列子·仲尼》
②《列子·仲尼》
③《列子·杨朱》
①宗白华：《论(世说新语>和晋人的美》,《艺境》.北京：北京大学出版社,1999：766
②《列子·黄帝》
①《列子·黄帝》
①《列子·黄帝》
②《列子·仲尼》
③《列子·黄帝》
④《列子·黄帝》
①《列子·黄帝》
②《列子·黄帝》
③《列子·天瑞》
①《列子·杨朱》
②《列子·黄帝》
③《列子·黄帝》
①《列子·黄帝》
①《列子·黄帝》
②《列子·汤问》
[1].杨伯峻.列子集释.[M]北京：中华书局,1979.
[2].陈鼓应.老子注译及评介.[M].北京：中华书局,1984.
[3].郭庆潘.庄子集释.北京：中华书局,1997.
[4].楼宇烈.王弼集校释.[M].北京：中华书局,1980
[5].(梁)释慧皎.高僧传[M].汤用彤校注北京：中华书局,1992.
[6].石峻.中国佛教思想资料选编.第一卷[M].北京：中华书局,1981.
[7].冯友兰.中国哲学史新编.中卷[M].北京：人民出版社,2004.
[8].任继愈主编.中国哲学发展史.魏晋南北朝卷[M].北京：人民出版社,1988.
[9].任继愈.中国哲学史[M].北京：人民出版社,1964.
[10].张岂之.中国思想学说史[M].桂林：广西师范大学出版社,2005.
[11].肖箑父.中国哲学史[M].北京：人民出版社,1982.
[12].刘文英.中国哲学史[M].天津：南开大学出版社,2002.
[13].孙以楷.道家与中国哲学.魏晋南北朝卷北京：人民出版社,2004.
[14].汤用彤.汉魏两晋南北朝佛教史[M].北京：中华书局,1983.
[15].严耀中.江南佛教史[M].上海：上海人民出版社,2000.
[16].马良怀.汉晋之际道家思想研究[M].厦门大学出版社,2006.
[17].许抗生.三国两晋玄佛道简论[M].济南：齐鲁书社,1991.
[18].许抗生.魏晋玄学史[M].陕西大学出版社,1989.
[19].汤用彤.理学佛学玄学[M]北京：北京大学出版社,1991.
[20].容肇祖.魏晋的自然主义[M]//民国学术经典文库(6)东方出版社,1996.
[21].孔繁.魏晋玄谈[M].辽宁出版社,1997.
[22].李建中、高华平.玄学与魏晋社会[M]石家庄：河北人民出版社,2003.
[23].罗宗强.玄学与魏晋士人心态[M].天津：天津教育出版社,2006.
[24].康中乾.有无之辨魏晋玄学本体思想再解读[M].北京：人民出版社,2003.
[25].赵书廉.魏晋玄学探微[M].郑州：河南人民出版社,1992.
[26].韩强.王弼和中国文化[M].贵阳：贵州人民出版社,2001.
[27].汤一介.郭象与魏晋玄学[M].北京：北京大学出版社,2000.
[28].李霞.生死智慧——道家生命观研究[M].北京：人民出版社,2004.
[29].汤一介.儒释道与内在超越问题[M].南昌：江西人民出版社,1991.
[30].杜保瑞.基本哲学问题[M].北京：华文出版社,2000.
[31].张立文.中国哲学范畴精粹丛书气[M].北京：中国人民大学出版社,1990.
[32].张立文.道[M]北京：中国人民大学出版社,1989.
[33].马达.<列子)真伪考伪[M].北京：北京出版社,2000.
[34].马良怀.崩溃与重建中的困惑——魏晋风度研究[M].北京：中国社会科学出版社,1993.
[35].彭自强.佛教与儒道的冲突与融合——以汉魏两晋时期为中心[M].成都：巴蜀出版社,2000.
[36].钱钟书.管锥编.[M].北京：生活·读书·新知三联书店,2000.
[37].张文江.管锥篇读解[M].上海：上海古籍出版,2005.
[38].陈连庆.中国古代史研究陈连庆教授学术论文集.[C].长春：吉林文史出版社,1991.
[39].汤用彤.汤用彤学术论文集.[M]北京：中华书局,1983.
[40].胡适.胡适选集[M].长春-吉林人民出版社,2005.
[41].章太炎.章太炎选集[M].上海：上海人民出版社,1981.
[42].左言东.中国政治制度史[M].浙江古籍出版社,1986.
[43].车文博.西方心理学史[M].杭州：浙江教育出版社,1998.
[44].张春兴.现代心理学：现代人研究自身问题的科学[M].上海：上海人民出版社,1994.
[45].[美]庞思奋.翟鹏宵译.哲学之树[M].桂林：广西师范大学出版社,2005.
[46].[美]芭芭拉.麦凯南.伦理学：原理及当代论争(英文影印版)[M].北京：北京大学出版社,2003.
[1].王晓毅.张湛<列子注)新探[c]//第二届中国史学国际会议“多元视野中的中国历史”国际会议论文,2004,1-19.
[2].蒙子良.东晋玄学和张湛的贡献[J].广西社会科学：哲学社会科学版,2000,59-65.
[3].田永胜.论<列子注>与张湛思想[J].哲学研究,1999,(1)：28-35
[4].庄庭兰刘晓东.《张湛<列子注>玄学论略》[J].山东师范大学学报：人文社会科学版,2006,(3)：85-89
[5].李若晖.列子语词柬释[J].古汉语研究,1996,(1)
[6].李霞.生命本位与自然关怀——道家生命观的基本特征及其生态学意义[J].安徽大学学报：人文社会科学版,2004,(4)
[7].马达.张湛<列子注>与<列子>在义理上的矛盾[J].北方工业大学学报,1997,(4)：79-87
[8].马达.从汉语史的角度论(列子)非魏晋人所伪作(上)[J]枣庄师专学报,1996(2)：68-71
[9].马达.从汉语史的角度.论<列子>非魏晋人所伪作(下)[J]枣庄师专学报,1996,(4)：25-29
[10].马良怀.张湛对人生的思考[J]华中师范大学学报：人文社会科学版,1998(1)：93-99
[11].王晓毅.张湛家世生平与所著<列子注>考[J]东岳论丛,2004,(6)：166-170
[12].王晓毅.张湛玄学的理论创建[J]中国哲学史,2005,(1)：35-40
[13].向世陵.张湛的“至虚”与有无说[J].中国哲学史,2004(2)：43-46
[14].戴建平.张湛自然观探讨[J].中国道教,2003,(3)
[15].陈群.六朝士人的处世哲学与理想追求[J].苏州大学学报：哲学社会科学版,2004,(3)：97-100.
[16].陈群.魏晋南北朝的生死观[J].淮阴师范学院学报：哲学社会科学版,2003(4)：503-507.
[17].张化蒙.试论二谛义为龙树学的核心思想[J].法音,2004(2)：17-23.
[18].龙延.儒家中庸思想与佛教中道观[J].南通师范学院学报：哲学社会科学版,2000(3)：7-11.
[19].蒋九愚.玄佛关系层面再评六家七宗[J].佛学研究,2002(5)
[20].张惠芳.谈谈龙树的中道观[J].佛学研究,2002(5)
[21].季羡林.(列子>与佛典——对于<列子>成书时代和著者的一个推测.[J] 收入《比较文学与民间文学》,北京大学出版社,1991：17-29.
[22].赵建永.汤用彤对(道藏>的整理与研究[J]中国道教,2005(2)
[23].刘强.魏晋清谈研究述评[J].学术月刊,2005(10)
[24].蒙培元.人理性境界[J].泉州师范学院学报,2004(3)：13-22
[1].李彬源.《列子》考辩三题[D].福州：福建师范大学,2006
[2].许志刚.《列子》文本及其流传研究[D].大连：辽宁师范大学,2003
①《列子·天瑞》
②《列子·天瑞》
③《列子·天瑞注》
①《列子·天瑞》
①《列子·说符》
②《列子·杨朱》
①《列子·天瑞》
②《列了·天瑞》
③《列子·天瑞》
①《列子·天瑞》
②《列子·天瑞》
③《列子·天瑞》
①《列了·天瑞》
①《列了·天瑞》
②《列子·天瑞》
③《列子·天瑞注》
④《列子·天瑞》
⑤《列子·天瑞》
⑥《列子·天瑞》
⑦《列子·天瑞》
①《列子·力命》
②《列子·天瑞》
③《列子·力命》
④《列子·力命》
⑤《列子·力命》
①《列了·力命》
②《列子·力命》
③《列子·力命》
④《列子·力命》
⑤《列子·力命》
⑥《列子·力命》
⑦《列子·力命注》
①张国刚乔治忠.中国学术史[M].上海：东方出版中心,2002：217
②《列子·杨朱》
③《列子·杨朱》
④《列子·天瑞》
⑤《列子·杨朱》
⑥《列子·天瑞》
⑦《列子·天瑞》
⑧《列子·天瑞》
⑨《列子·天瑞》
①《列子·天瑞》
②《列子·天瑞》
③《列子·天瑞》
①《列子·周穆王》
②《列子注》
③《列子·周穆王》
④《列子·周穆王》
①车文博.西方心理学史[M].杭州：浙江教育出版社,1998：46
②《列了·周穆王》
①《列子·周穆王》
②《列子·周穆王》
③《列子·仲尼》
④《列子·仲尼》
⑤《列子·仲尼》
⑥《列子·仲尼》
①《周礼·仪礼》
②《列子·周穆王》
①《列子·周穆王》
②钱钟书.管锥编·列了张湛注九则[M].北京：生活·读书·新知三联书店2001：150
③《列子·周穆王》
④钱钟书.管锥编·列了张湛注九则[M].北京：生活·读书·新知三联书店2001：150
⑤(瑞士)C.荣格·探索心灵奥秘的现代人[M].译者：黄奇铭.北京：社会科学文献出版社,1987：16
⑥《列子·周穆王》
①《列子·周穆王》
②《列子·周穆王》
③《列子·周穆王》
①张春兴.现代心理学：现代人研究自身问题的科学[M].上海：上海人民出版社,1994：195
②《列子·周穆王》
③《列子·周穆王》
①《列子·天瑞》
②胡适.胡适选集[C]//欧阳哲.长春：吉林人民出版社,2005：116
①《列子·杨朱》
②《列子·天瑞》
③《列子·黄帝》
①《列子·杨朱》
②《列子·黄帝》
③《列子·杨朱》
④《列子·说符》
⑤《列子·说符》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
①王粲《七哀诗·西京乱无象》
②《后汉书·董卓传》
③《续后汉书·郡国志》注引《帝王世纪》
④《晋书》卷一《宣帝纪》
⑤《三国志》卷二十八《王凌传》注引《汉晋春秋》
⑥《晋书·阮籍传》
⑦阮籍·咏怀诗//陈伯君.阮籍集校注.[M]北京：中华书局,1987
⑧《论语·雍也》
⑨《论语·先进》
①《老子·二十五章》
②李霞·生命本位与自然关怀——道家生命观的基本特征及其生态学意义[J].安徽大学学报：人文社会科学版,2004,4
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
①《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
⑥《列了·杨朱》
⑦[美]庞思奋.哲学之树[M].翟鹏霄,译.桂林：广西师范大学出版社,2005：329
①《列子·杨朱》
②《列了·杨朱》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
⑥《列子·杨朱》
⑦《列子·杨朱》
⑧《列子·杨朱》
①《列了·杨朱》
①徐复观.中国人性论史·先秦篇[M].台北：台湾商务印馆,1979：6
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·黄帝》
⑤《列子·杨朱》
⑥《列子·黄帝》
⑦《列子·杨朱》
①《列子·周穆王》
②《列子·周穆王》
③《列子·杨朱》
④《列子·杨朱》
⑤《列子·杨朱》
⑥《列子·杨朱》
⑦《列子·黄帝》
⑧《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《论语·里仁》
①《荀子·荣辱》
②《孟子·梁惠王》
③《墨经》
④《商君书·开塞》
⑤《列子·杨朱》
⑥《列子·天瑞》
⑦《列子·杨朱》
⑧《列子·杨朱》
⑨《列子·杨朱》
①《列子·说符》
②《列子·杨朱》
③《列子·杨朱》
④《列了·杨朱》
⑤《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
④《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
③[美]芭芭拉.麦凯南.伦理学：原理及当代论争(英文影印版)[M].北京：北京大学出版社,2003：51
④李璐段淑云.梁漱溟说佛[M].武汉：湖北人民出版社2006： 81
⑤《列子·杨朱》
①《列子·杨朱》
②《列子·杨朱》
①《列子·说符》
②《列子·说符》
③《列子·说符》
①《列子·说符》
②《列子·说符》
①《列子·仲尼》
②《列子·仲尼》
③《列子·仲尼》
④《列子·说符》
①《列了·说符》
②《列了·说符》
①《列子·黄帝》
②《列子·黄帝》
③《列子·黄帝》
④《列子·黄帝》
⑤《列子·力命》
①《列子·说符》
②《列子·仲尼》
①《列子·黄帝》
②《列子·黄帝》
③《列子·天瑞》
④《老子·四十章》
①《列子·说符》
②《列子·说符》
③《列子·说符》
①《列子·力命》
②《列子·力命》
①《列子·说符》
②《列子·说符》
①《列子·天瑞》
①《列子·天瑞》
②《列子·黄帝》
③《列子·天瑞》
④《列子·黄帝》
⑤《列子·黄帝》
①《列子·力命》
②《列子·力命》
③《列子·力命》
④《列子·汤问》
①《列子·天瑞》
②《列了·周穆王》
①《列子·周穆王》
②《列子·仲尼》
③《列子·仲尼》
①《列子·周穆王》
②《列子·周穆王》
③《列子·周穆王》
④《列子·黄帝》
①《列子·黄帝》
②《列子·力命》
①《列子·力命》
②《列子·汤问》
③《列子·力命》
①《列子·杨朱》
②《列子·杨朱》
③《列子·杨朱》
①《列子·仲尼》
②《列子·仲尼》
③《列子·杨朱》
①宗白华：《论(世说新语>和晋人的美》,《艺境》.北京：北京大学出版社,1999：766
②《列子·黄帝》
①《列子·黄帝》
①《列子·黄帝》
②《列子·仲尼》
③《列子·黄帝》
④《列子·黄帝》
①《列子·黄帝》
②《列子·黄帝》
③《列子·天瑞》
①《列子·杨朱》
②《列子·黄帝》
③《列子·黄帝》
①《列子·黄帝》
①《列子·黄帝》
②《列子·汤问》
[1].杨伯峻.列子集释.[M]北京：中华书局,1979.
[2].陈鼓应.老子注译及评介.[M].北京：中华书局,1984.
[3].郭庆潘.庄子集释.北京：中华书局,1997.
[4].楼宇烈.王弼集校释.[M].北京：中华书局,1980
[5].(梁)释慧皎.高僧传[M].汤用彤校注北京：中华书局,1992.
[6].石峻.中国佛教思想资料选编.第一卷[M].北京：中华书局,1981.
[7].冯友兰.中国哲学史新编.中卷[M].北京：人民出版社,2004.
[8].任继愈主编.中国哲学发展史.魏晋南北朝卷[M].北京：人民出版社,1988.
[9].任继愈.中国哲学史[M].北京：人民出版社,1964.
[10].张岂之.中国思想学说史[M].桂林：广西师范大学出版社,2005.
[11].肖箑父.中国哲学史[M].北京：人民出版社,1982.
[12].刘文英.中国哲学史[M].天津：南开大学出版社,2002.
[13].孙以楷.道家与中国哲学.魏晋南北朝卷北京：人民出版社,2004.
[14].汤用彤.汉魏两晋南北朝佛教史[M].北京：中华书局,1983.
[15].严耀中.江南佛教史[M].上海：上海人民出版社,2000.
[16].马良怀.汉晋之际道家思想研究[M].厦门大学出版社,2006.
[17].许抗生.三国两晋玄佛道简论[M].济南：齐鲁书社,1991.
[18].许抗生.魏晋玄学史[M].陕西大学出版社,1989.
[19].汤用彤.理学佛学玄学[M]北京：北京大学出版社,1991.
[20].容肇祖.魏晋的自然主义[M]//民国学术经典文库(6)东方出版社,1996.
[21].孔繁.魏晋玄谈[M].辽宁出版社,1997.
[22].李建中、高华平.玄学与魏晋社会[M]石家庄：河北人民出版社,2003.
[23].罗宗强.玄学与魏晋士人心态[M].天津：天津教育出版社,2006.
[24].康中乾.有无之辨魏晋玄学本体思想再解读[M].北京：人民出版社,2003.
[25].赵书廉.魏晋玄学探微[M].郑州：河南人民出版社,1992.
[26].韩强.王弼和中国文化[M].贵阳：贵州人民出版社,2001.
[27].汤一介.郭象与魏晋玄学[M].北京：北京大学出版社,2000.
[28].李霞.生死智慧——道家生命观研究[M].北京：人民出版社,2004.
[29].汤一介.儒释道与内在超越问题[M].南昌：江西人民出版社,1991.
[30].杜保瑞.基本哲学问题[M].北京：华文出版社,2000.
[31].张立文.中国哲学范畴精粹丛书气[M].北京：中国人民大学出版社,1990.
[32].张立文.道[M]北京：中国人民大学出版社,1989.
[33].马达.<列子)真伪考伪[M].北京：北京出版社,2000.
[34].马良怀.崩溃与重建中的困惑——魏晋风度研究[M].北京：中国社会科学出版社,1993.
[35].彭自强.佛教与儒道的冲突与融合——以汉魏两晋时期为中心[M].成都：巴蜀出版社,2000.
[36].钱钟书.管锥编.[M].北京：生活·读书·新知三联书店,2000.
[37].张文江.管锥篇读解[M].上海：上海古籍出版,2005.
[38].陈连庆.中国古代史研究陈连庆教授学术论文集.[C].长春：吉林文史出版社,1991.
[39].汤用彤.汤用彤学术论文集.[M]北京：中华书局,1983.
[40].胡适.胡适选集[M].长春-吉林人民出版社,2005.
[41].章太炎.章太炎选集[M].上海：上海人民出版社,1981.
[42].左言东.中国政治制度史[M].浙江古籍出版社,1986.
[43].车文博.西方心理学史[M].杭州：浙江教育出版社,1998.
[44].张春兴.现代心理学：现代人研究自身问题的科学[M].上海：上海人民出版社,1994.
[45].[美]庞思奋.翟鹏宵译.哲学之树[M].桂林：广西师范大学出版社,2005.
[46].[美]芭芭拉.麦凯南.伦理学：原理及当代论争(英文影印版)[M].北京：北京大学出版社,2003.
[1].王晓毅.张湛<列子注)新探[c]//第二届中国史学国际会议“多元视野中的中国历史”国际会议论文,2004,1-19.
[2].蒙子良.东晋玄学和张湛的贡献[J].广西社会科学：哲学社会科学版,2000,59-65.
[3].田永胜.论<列子注>与张湛思想[J].哲学研究,1999,(1)：28-35
[4].庄庭兰刘晓东.《张湛<列子注>玄学论略》[J].山东师范大学学报：人文社会科学版,2006,(3)：85-89
[5].李若晖.列子语词柬释[J].古汉语研究,1996,(1)
[6].李霞.生命本位与自然关怀——道家生命观的基本特征及其生态学意义[J].安徽大学学报：人文社会科学版,2004,(4)
[7].马达.张湛<列子注>与<列子>在义理上的矛盾[J].北方工业大学学报,1997,(4)：79-87
[8].马达.从汉语史的角度论(列子)非魏晋人所伪作(上)[J]枣庄师专学报,1996(2)：68-71
[9].马达.从汉语史的角度.论<列子>非魏晋人所伪作(下)[J]枣庄师专学报,1996,(4)：25-29
[10].马良怀.张湛对人生的思考[J]华中师范大学学报：人文社会科学版,1998(1)：93-99
[11].王晓毅.张湛家世生平与所著<列子注>考[J]东岳论丛,2004,(6)：166-170
[12].王晓毅.张湛玄学的理论创建[J]中国哲学史,2005,(1)：35-40
[13].向世陵.张湛的“至虚”与有无说[J].中国哲学史,2004(2)：43-46
[14].戴建平.张湛自然观探讨[J].中国道教,2003,(3)
[15].陈群.六朝士人的处世哲学与理想追求[J].苏州大学学报：哲学社会科学版,2004,(3)：97-100.
[16].陈群.魏晋南北朝的生死观[J].淮阴师范学院学报：哲学社会科学版,2003(4)：503-507.
[17].张化蒙.试论二谛义为龙树学的核心思想[J].法音,2004(2)：17-23.
[18].龙延.儒家中庸思想与佛教中道观[J].南通师范学院学报：哲学社会科学版,2000(3)：7-11.
[19].蒋九愚.玄佛关系层面再评六家七宗[J].佛学研究,2002(5)
[20].张惠芳.谈谈龙树的中道观[J].佛学研究,2002(5)
[21].季羡林.(列子>与佛典——对于<列子>成书时代和著者的一个推测.[J] 收入《比较文学与民间文学》,北京大学出版社,1991：17-29.
[22].赵建永.汤用彤对(道藏>的整理与研究[J]中国道教,2005(2)
[23].刘强.魏晋清谈研究述评[J].学术月刊,2005(10)
[24].蒙培元.人理性境界[J].泉州师范学院学报,2004(3)：13-22
[1].李彬源.《列子》考辩三题[D].福州：福建师范大学,2006
[2].许志刚.《列子》文本及其流传研究[D].大连：辽宁师范大学,2003