【作者】 李培志；

【导师】 李振宏；

【作者基本信息】 河南大学 ， 中国古典文献学， 2010， 博士

【摘要】 《黄帝书》与《老子》的思想渊源,是任何关注《黄帝书》思想的学者必须面对的问题。学界相关研究已取得相当成就,但依然存在明显不足,主要表现在:概念混淆,对出土的简本和帛本《老子》重视不够,缺乏系统而条理的梳理。最主要的是,这一课题至今仍附属于对《黄帝书》其他课题的研究,一直没有获得其应有的独立地位。有鉴于此,本文将出土的《黄帝书》与简本《老子》、帛书本《老子》进行思想和文句比对,力求经过独立、系统的梳理,完整揭示《黄帝书》与出土《老子》文本之间的思想渊源。笔者首先探讨了《黄帝书》本身。马王堆三号汉墓出土帛书《老子》乙本卷前四篇古佚书——《经法》、《经》、《称》、《道原》,思想一致,前后联系密切,应当合称为《黄帝书》。《黄帝书》的主体应当是产生于战国中早期,但从“县国”一词来看,它最早很可能于春秋晚期已初具形态;从避讳来看,它当抄于汉高祖刘邦在位之时。因此,在上至春秋晚期,下至西汉建立以前的漫长历史时段中,经历代学者不断丰富与充实,才最终形成了这一具有浓郁楚文化特色的黄老思想代表作。《黄帝书》与简帛《老子》(以下简称《老子》)有着深厚的思想渊源。“道”是《老子》的核心观念,《老子》的“道”论可以分为人生论、政治论和宇宙论三部分,其中又以政治论即君道论为核心。这些理论,均为《黄帝书》所继承,并且在某些方面有重要发展。人生论方面,《黄帝书》和《老子》一样,都强调以“道”修身,强调不争、节俭、公正、循理、有智等等。《黄帝书》除了在继承《老子》不争理论基础上强调“不争亦无成功”外,其他均与《老子》无异。政治论即君道论,是《黄帝书》与《老子》道论的核心。这一核心又可以分为齐家论、治国论、取天下论三个部分。有关齐家的理论,《老子》基本阙而未论。《黄帝书》则从维护和巩固君王统治出发,要求君王正确处理父子、夫妻、父兄三种家庭关系,以保证国家长治久安。这是《黄帝书》对《老子》君道论的第一个重要发展。治国论方面,《老子》主张以“无为”治国,其具体治国方案是“无为→无不为”。《黄帝书》也主张以“无为”治国,但其治国方案却是“有为→无为→无不为”,即君王的无为以刑名和法度的建立为基础。这是《黄帝书》对《老子》君道论的第二个重要发展。在具体的治国举措上,二者基本一致。但在治国理想追求上,《老子》追求“小国寡民”,《黄帝书》则结合所处时代,明确要求建立“大一统”的帝王之业。这是《黄帝书》对《老子》君道论的第三个重要发展。而且,《黄帝书》主张君王正确处理君臣关系,这也是《老子》所没有论及的。取天下论方面,《老子》主张以“道”取天下,以“无为”取天下。《黄帝书》也主张以“道”取天下,但明确主张以“有为”取天下。具体说来,便是以王术、争、文武并用之道取天下,这也是《黄帝书》从变化了的时代环境出发继承和发展《老子》理论的结果。宇宙论方面,《黄帝书》和《老子》都认为,“道”是宇宙万物的本源,其特征是先天地、虚、无形、冥、无名、独立、自然而然、兼赅有无、混沌一体、微。“道”同时又具有长养万物的作用,其作用方式是“和”。同时,《老子》表示规律论的词语仅有“道”一个,《黄帝书》则不然,除了“道”之外,它又引进“恒常”、“数”、“理”、“纪”、“稽”等来阐发其规律论。除思想上密切关联,《黄帝书》在语言及论证逻辑等表达形式方面也与《老子》密不可分。押韵方面,简本《老子》出现一次阳东通韵的情况,帛书《老子》出现六次,《黄帝书》则一共出现二十八次;简本《老子》出现一次耕真合韵的情况,帛书《老子》出现两次,《黄帝书》则出现十九次。至于《老子》“推天道以明人事”的论证逻辑,《黄帝书》更是全盘继承。因此,《黄帝书》属于道家黄老学派作品,它是黄老学派根据新的时代要求,继承和发展《老子》理论的结果,它很可能便是西汉初年黄老之治的理论基础。更多还原

【Abstract】 The ideological origins of "Huangdi Book" and "Laozi " has been the question the scholars have to deal with, who concerns the "Huangdi Book". In the academic field, considerable achievements have been made in the correlational research. However, there are still obvious inadequacies, mainly expressed as follows, concept confusion exists, the importance of bamboo slip edition and silk edition of "Laozi" unearthed has not been stressed yet, the systematic and coherent organization is lacked. Most importantly, the subject is still attached to the others research of the "Huangdi Book" and can’t get its absolute status.In view of this, this thesis compares the thoughts of theunearthed "Huangdi Book" with which of the bamboo slip edition edition of "Laozi" and the silk edition of "Laozi", to seek to reveal the ideological origins of the "Huangdi Book" and the unearthed "Laozi" by independent, systematic organization.Before discussing the ideological origins, I will study the related issues of the unearthed document itself.On the "Huangdi Books", I think that the first four pieces of lost ancient books of the B volume of "Laozi" unearthed in the Mawangdui Tomb III - "Jingfa", "Jing", "Cheng" and "Dao-yuan", contain the similar thoughts. Therefore, they can be called "Huangdi Books". As the second piece, its name should be "10-Jing", neither "16-Jing" nor "10-Jing". From the thought content of "Huangdi Book" itself, its subject should originate in the early and middle Warring States Period. However, the formation of this master work of Huang-Lao thoughts, which possessed strong Chu regional culture characteristic, owed to the continuing enrichment of the ancient scholars from the late Spring and Autumn period to the foundation of Western Han Dynasty. The unearthed "Huangdi Book" also injected new vitality to the Huang-Lao Thoughts.With regard to the silk edition of "Laozi", this thesis mainly discusses its transcription time from the taboo perspective. I think that the taboo system has been implemented since since the foudation of the Western Han Dynasty. In other words, the subjects have had to avoid the name of the emperor since he ascended the throne, and which extended to his death. The B edition of silk manuscript "Laozi" avoided "Bang", which was one word of the name of Hangaozu Liu Bang, but it didn’t avoid "Ying" and "Heng", the former was one word of Hanhuidi Liu Ying’s name and the latter is Hanwendi Liu Heng’s. From the above discussion, it is clear that the B edition of "Laozi" should be transcribed during the Liu Bang Reign. The "Huangdi Book" was transcribed simultaneously, which was also copied during the Liu Bang Reign. This also shows that the "Huangdi Book" is unlikely to originate in the Early Han Dynasty.The "Huangdi Book" has a profound ideological origins with the bamboo slips "Laozi". "Dao" is the basic and core concept of "Laozi". The "Dao" theory of "Laozi" can be divided into three parts: life theorylife, political theory and cosmology, among which the political theory (Emperor Rule Theory) is the core. All the above theories are inherited and developed by the "Huangdi Book".On the side of life theory, the "Huangdi Book" and the "Laozi" both emphasized cultivation by "Dao". In particular, they advocated silence, frugality, justice, follow, wisdom, and so on. With the exception of stressing "there is no success without struggle" on the basis of inheriting the silence theory of the "Laozi", other contents of the "Huangdi Book" are the same with the "Laozi".The political theory is the core of the "Huangdi Book" and the "Laozi" theory. It can be divided into three parts: regulating families, administering a country, and unifying the whole world.As for the theory of regulating famililes, there’s no discussion in the "Laozi". The "Huangdi Book" required to correctly deal with the three relationships between father and son, husband and wife, father and brother, in order to assure national long period of order and stability. This is the first important development the "Huangdi Book" made on the political theory of the "Laozi".As for the theory of administering a country, the "Laozi advocated inaction, the specific program of administrating a country is from "Inaction" to "Exertion." The "Huangdi Book" also advocated "Inaction" rule, but the rulet program is "Action" to "Inaction" to "Exertion", which means that the emperor’s inaction is based on the establishment of the punishment name and law. This is the second development the "Huangdi Book" made on the political theory of the "Laozi". In the specific administration measures, both of them are basically the same. However, in the pursuit of political ideals, the "Laozi" pursue the status of "a small county with a small population", the "Huangdi Book" called for achieving "universal unity" according to the times. This is the third important development the "Huangdi Book" made on the political theory of the "Laozi". Moreover, the "Huangdi Book" claimed that the emperor should correctly deal with the relationship with the subjects to consolidating the rule, which the "Laozi" didn’t touch on.As for the theory of unifying the whole world, "Laozi" still advocated taking the world by the "Dao" and "Inaction". The "Huangdi Book" also advocated taking the world by the "Dao", but which clearly claimed take the world by "Exertion". Specifically, it claimed to take the world by the rule technique, war, combination of civil and military, which is the result of "Huangdi Book" inheriting and developing the "Laozi" theory from the changed background.In respect to the cosmology, both of the "Huangdi Book" and "Laozi" argued that "Dao" is the origin of the universe, characterized by the first world, virtual, invisible, obscure, unknown, independent, naturally, misted and blurred and micro. At the same time, the "Dao" played a role in nourishing all living by ".harmony". Meanwhile, the "Laozi" only expressed the rule by the "Dao" which had multiple roles. But the "Huangdi Book" is not the case. In addition to the "Dao", it introduced "constant", "number", "reason", "order", "inspection" to expound the rule.In addition to closely related ideologically, the "Huangdi Book" and "Laozi" are inseparable in the expression forms of language and argument logics, and so on.In respect to the rhyme, the Yangdongtongyun appeared in the bamboo slip "Laozi" one time, the silk edition "Laozi" six times, the "Huangdi Book" twenty-eight times. The Gengzhenheyun appeared in the bamboo one time, the silk edition "Laozi" two times, the "Huangdi Book" nineteen times. The "Huangdi Book" totally inherited the "Laozi" in the argument logics of "knowing human affairs by reasoning natural law"Therefore, "Huangdi Book" belongs to the work of Huang-Lao School. It’s the achievement of Huang-Lao school made according to the new requirements of the times by inheriting and developing the "Laozi" theory. It is likely to become the theory outline of Huang-Lao Inaction Governance in the Early Western Han Dynasty, such as Xinyu, etc..更多还原