摘要：本文以王船山晚年最有综合性的文本《张子正蒙注》为中心，来考察船山哲学。这需要细致分析《张子正蒙注》乃至船山易学、四书学等各方面的义理，并基于明末的历史境域、理学晚期的形态以及船山个人的生活，梳理出船山是如何反思理学、综合理学；文中也关注船山学对于后世的影响，从而呈现回归与转化两个方面。
在研究方法上，本文以文本分析为基础，通过对《张子正蒙注》文本的深耕细读，并基于《周易外传》《读四书大全说》《四书训义》《周易内传》等，做深入的义理分析，力图呈现船山义理之精微面。在文章结构上，本文先简介船山其人及其思想渊源、本文研究方法与入路等。然后讨论船山的《序论》，看他为什么要注解《正蒙》；因为他认为张载之学是易学，所以整体上讨论周易，并且从本体论与宇宙论两个维度来分析。然后集中讨论《正蒙注》，因《正蒙》本身结构的圆整（参考本人论文《〈正蒙〉分篇原则考》），所以就分为太和参两、道论、性论、心论等章节来讨论，这是论文的主体。由于本文是哲学的讨论，《张子正蒙注》的后半部分就没有继续讨论。最后，从回归与转化两方面，做了简单的结语。
具体来看各章。第一章，讨论船山的《序论》，在其中船山解释了正蒙的意思，梳理了理学的发展历程，并且强调周易的重要性。接下来就讨论了船山对周易的整体解释，主要是太极阴阳、乾坤健顺。最后，讨论了本体论与宇宙论两个维度，认为船山融合了两者，可以说是本体宇宙论。
第二章讲太和与参两。第一节讨论了太和、神、气、太虚、幽明等概念的涵义；呈现出太和氤氲之气从太虚中生成万物，又复归太虚的过程，并以此来讨论了生死的问题。并分析了天、道、性、心这四个概念，下文就按照道、性、心而展开。第二节讨论了船山对于两一、参两的解释；依照着参两观念，对天象、五行有具体的解释。这是船山所理解的整体框架，与横渠大致相同；只是因为明末时的理学、科学的发展，所以船山对这些观念讲得比横渠原文更为清楚。
第三章讲道论。第一节讨论了天道与圣人，分析了天的根源意义，以及天与人的不同，并且说明了船山所理解的天道圣人对于人伦社会的指导意义。第二节讨论了神与化，这是天的运动表现，所以涉及到体用、无方无体、神之用、鬼神、神与气等问题。还讨论了穷神知化的境界和存神过化的工夫，这两个观念充分表现了神与化的对应，并且引申到美大圣神、仁与义等问题。船山道论的特点，主要是强调从天到人的纵向过程。
第四章讲性论。第一节讨论了生与理，这是从生物的物理之生来说，贯通了有形的生与无形的理。第二节讨论诚明与性，这是从人物之辨的角度开始讨论，着重于诚与明展开了天人对于性的贯通作用。第三节讨论了气质之性与成性工夫。对有形之气的重视是横渠船山的特点，由此也对成性有特别的解释，所以专门讨论这个问题。船山性论的特点，主要是重视生物性，并重视诚明之性与气质之性的合两。
第五章讲心论。第一节讨论大心与认识论，心有能动性，所以特别表现为认知的能力。第二节讨论至中正之道。这是具体做工夫的讨论，以中正为核心，分别讨论了中正的观念、发用、坚持、两端、贯通等问题。第三节讨论至当的境界。这是工夫做好后的成就，也是对工夫目标的讨论，分别讨论了德福、道德、统合、同人以及仁义的贯通之理。因为心论需要以心为本体，船山的思路则是以天道为主，所以其心论没有太多新意。
在上述的基础上，结语认为船山为了更好解释存在的事物，所以回归到横渠；但也使用理学的本体思维把横渠的宇宙论贯通成精密的性理世界；这样融合理与事而成为本体宇宙论。在转化方面，船山对以前理学的融合，本身就有转化的作用；在清末民国期间，船山学很深地影响了中国思想界，说明了其思想的超前发展；不过对于当下中国，船山重视天道的思路，比不上从心性出发的心学，更有实际的意义。
关键字：王船山 张横渠 正蒙 太和 天道
Abstract: This dissertation is centered on Zheng Zi Zheng Meng Zhu(张子正蒙注), which is the most comprehensive text of Wang Chuanshan in his late life, to investigate the philosophy of Wang Chuanshan. It is very necessary to make a detailed analysis on Zheng Zi Zheng Meng Zhu(张子正蒙注), as well as his thoughts on Yi learning,Four Books learning and other thinking. Meanwhile, on the basis of the history of end of the Ming dynasty, situation of later period of Lixue(理学) and his own life, we should figure out how Chuanshan reflect and synthesis Lixue(理学); besides, it is also pay more attention on influences of Chuanshan learning, which presents two dimensions: regression and transformation.
With regard to research method, this paper is based on text analysis, through the painstaking studying on Zheng Zi Zheng Meng Zhu(张子正蒙注) and other writings, such as Zhou Yi Wai Zhuan(周易外传), Du Si Shu Da Quan Shuo(读四书大全说), Si Shu Xun Yi(四书训义), Zhou Yi Nei Zhuan(周易内传) etc, striving to present the essence of Chuanshan's thought. Concerning the structure of paper, firstly, it will make a brief introduction on Chuanshan's life and the source of his thought; then discuss its prologue and figure out why he make annotation on Zheng Meng, because he regarded Zhang Zai's thought as yi leaning and did research from ontology and cosmology. Then we focus on Zheng Meng Zhu(正蒙注). Due to its well-organized structure (refer to the paper: research on the chapter principle of Zheng Meng ), the paper will be divided five chapters: Taihe(太和), Canliang(参两), Daolun(道论), Xinglun(性论), theory of mind etc. Owning to this paper is mainly discussing Chuanshan's philosophy, some chapters of Zheng Meng Zhu will have no need to research. Finally, make a brief peroration from the sides of regression and transformation.
The first chapter discusses Chuanshan's prologue, in which Chuanshan explains the meaning of Zheng Meng, sorting out the development of Li Xue's history, and emphasizing the importance of Zhou Yi. Then, the paper discusses Chuanshan's interpretation of Zhou Yi, which principally focus on TaijiYinyang(太极阴阳) and QinkunJianshun(乾坤健顺). Finally, it is claim that Chuanshan combines the ontology and cosmology, which can be called the onto-cosmology.
The second chapter is about Taihe(太和) and Canliang(参两). The first section discusses the concept of Taihe(太和), Shen(神), Qi(气), Taixu(太虚), Youming(幽明) etc, presenting the process of Qi(气) of TaiHeYinYun(太和氤氲) generates all things on earth from Taixu(太虚) and then back to Taixu(太虚), and as the foundation to research the issue of life and death. It also analyze the concept of Tian(天), Dao(道), Xing(性), Xin(心) and develop it as this order in the next. The second section discusses Chuanshan's explanation about Liangyi(两一) and Canliang(参两), according to the idea of Canliang(参两), making a detailed interpretation on Tianxiang(天象) and Wuxing(五行). Chuanshan has a better understanding on these ideas than Zhangzai because of development of Lixue(理学) and science in Ming dynasty.
The third chapter focuses on Dao(道). The first section discusses the Tiandao(天道) and the sage, analyzing the original meaning of Tian(天) and the differences between Tian(天) and human being, explaining the instructional significance of human relations and society what Chuanshan's understanding on Tiandao(天道) and the sage. The second section discusses Shen(神) and Hua(化), which is the motion representation of Tian(天). So it involves the issue of Tiyong(体用), WuFangWuTi(无方无体), function of Shen(神), Guishen(鬼神), Shen(神) and Qi(气) etc. In addition, it also discusses the realm of QiongshenZhihua(穷神知化) and the way of CunShenGuoHua(存神知化), which fully presents correspondence of Shen(神) and Hua(化), and extends to the issue of beauty, great, holy, Shen(神)，Ren(仁) as well as Yi(义). The feature of Chuanshan's Dao theory is mainly emphasizing the process from Tian(天) to human being.
The fourth chapter focuses on Xinglun(性论). The first section discusses birth and law, which are talked from the physical life of organisms, combining the visible birth and invisible law. The second section discusses Chengming(诚明) and Xing(性), beginning from the differences between human being and other things, which emphatically unfold the combined function of Tianren(天人) over Xing(性) by means of Cheng(诚) and Ming(明).The third section discusses QizhiZhixing(气质之性) and ChengxingGongfu(成性工夫). Zhangzai and Chuanshan are all pay more attention to visible Qi(气), and they all make a special explanation about Chengxing(成性). The feature of Chuanshan's Xinglun(性论) is to emphasize the essence of biology, and the combined nature of Chengming(诚明) and Qizhi(气质).
The fifth chapter focuses on the theory of mind. The first section discusses the expanded mind and epistemology. Mind has initiative, especially representing the ability of cognition. The second section discusses the way of Zhongzheng(中正) theory,this is the specific discussion of method, which centered on Zhongzheng(中正), discussing the ideas of Zhongzheng(中正), Fayong(发用), Jianchi(坚持), two sides, Guantong(贯通) respectively. The third section discusses the realm of the most appropriate, which is the achievement after Gongfu(工夫) and the discussion of the purpose of Gongfu(工夫). It discusses moral and happiness, moral, Tonghe(统合), Tongren(同人) and the principle of Renyi(仁义), because the theory of mind need to regard mind as reality, while Chuanshan's way of thinking is mainly focusing on Tiandao(天道), in this sense, his theory on mind has nothing new.
Based on the above, the last part draws conclusion that in order to make better explanation on existent things, Chuanshan must back to Zhangzai's thought; however, Chuanshan also used the way of thinking of Lixue transforming Zhangzai's cosmology into a precise world of nature and principle, to some extent, which combines principle and Shi(事) into onto-cosmology. With regard to transformation, Chuanshan's synthesis over previous Lixue(理学) is the function of transformation. Chuanshan learning has a profound impact on the Chinese thinking at the end of the Qing dynasty and the beginning of the Republic of the China, which points out his thought ahead of his ages. However, Chuanshan's thought about Tiandao(天道) has less practical significance than the Xinxue(心学) on Chinese cultural, especially for the current China.
Key Words: Chuanshan Hengqu Zhengmeng Taihe Tiandao
导师：庞朴教授
