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在世界成为命运共同体的当下,探讨王夫之论命运有其特殊意义。命运有广义与狭义之别,人类从有智慧始,就反思命运问题,中外概莫能外。唐尧时认为命是某种外在力量,冥冥中支配人的命运。《论语》记载“死生有命,富贵在天”。死生是必然的,富贵因人而异,具有偶然性。命与运既相联系,又有差分。命具有不变性、必然性,运具有可变性、偶然性。综观中外思想文化,命运随人生的生存状态与生命历程而各说齐陈。所谓命运是指生命主体与生存环境在互相会通、交融作用中形成的生存经历、状态与生命必然、偶然际遇的一种价值评价的总和。王夫之从性命合一而万殊出发,度越传统不可变、必然性的命定论,提出“君相造命”说,不仅君相,百姓也可以造命。否定俟命、顺命说。之所以可以创造满足自身需要的命运,是因为主体人具有能动性、有为性,并具有“与天争权”、“与天争胜”的能量,所以主体能造命而掌握自身的命运。
Nowadays, when the world has become a common community of destiny, exploring the fate of Wang Fuzhi has its special significance. Fate has a broad and narrow sense of distinction, human wisdom from the beginning, to reflect on the fate of the Chinese and foreign no exception. When Tang Yao believes that life is some kind of external force, somewhere in the control of the fate of people. “The Analects” records “life dead, rich in the day ”. Death is inevitable, wealth varies from person to person, with chance. Life and transport are related, there are differences. Life has invariance, necessity, transport is variable, accidental. Looking at both Chinese and foreign ideology and culture, fate tells the truth with the living conditions and life course of human beings. The so-called destiny refers to the life subject and the living environment in each other through the interaction of the formation of survival experience, status and life inevitably, the occasional chance of a sum of value evaluation. Wang Fu-zhi from the unity of life and the extraordinary departure, the degree of the more traditional immutable, inevitability of the determinism, put forward “monarch phase make life” that not only monarchy, people can make a living. Negative life, obedient to say. The reason why we can create the fate that meets our own needs is because the subject person is motivated and possessive, and has the power to compete with the sky and compete with the sky. Therefore, the subject can make his own life and control himself fate.