摘要：方以智是明清之际重要的思想家，他早年致力于经史钻研、物理考究，博涉多通，明亡之后潜心于会通儒释道三教的哲学建构。学术界对其晚年三教会通思想尚缺乏系统的研究，本文以方氏晚年主要著作《东西均》和《药地炮庄》为核心，参考其他相关著作，试图比较全面地解析方以智三教会通思想的形成过程、方法架构及其诠释实践，从而对其学术贡献和理论局限作出适当的评价。
本文的绪论部分介绍了晚明时代的社会文化背景以及三教融合思潮的大致趋向，并对方以智思想研究的现状作了评述，以彰显三教会通这一问题意识。第一章以方以智的生平为线索，探讨了他的生命转折对晚年思想形成所带来的重大影响。关于方以智的死因，本章以新材料为证，认为病逝说可取。第二章以《东西均》为主要研究对象，抓住“公因反因”说这一思想灵魂，探讨方以智融贯三教的方法模式。从易学中太极与阴阳关系推衍出的公因反因说，被赋予了普遍法则的意义，方以智借用佛教的圆∴符号作为公因反因说的形象表达。三教会通的最终理论目标是建立一个“集大成”的思想体系。第三章以《药地炮庄》为中心。由于《炮庄》思想受觉浪道盛影响甚深，本章首先分析了道盛援庄入儒的“托孤”说及其立言之意，进而具体阐述了《炮庄》以儒释庄、以禅解庄的诠释特色，并指出《炮庄》的根本旨趣在于以儒家为依归。第四章集中考察了方以智的三教观及其价值立场。借用存有论与境界论的二元分析模式，本文认为，方以智在存有论上坚持了儒家“有”的立场，与佛道存在着基本的分野，而在境界论上则充分吸收了佛道两家“无”的智慧，把“有无合一”之境看作圣人所能达到的理想境界。他以象数易学作为三教交轮回互的理论平台，其三教会通是以儒家思想为主体来统合三教。第五章讨论方以智的生死观。明亡之际出生入死的经历使方氏对生死问题格外关注。针对愚不肖、贤智之士和圣人三种人格，方以智提出了由低到高的三种生死境界，并以“随、泯、统”三因的模式来统摄他对三教生死观的理解。“知生死必然之理”、“学问游心”、“不浪死虚生以负天地”的儒家生死之道是方以智的现实选择。
方以智的三教会通是以易学为基础，改铸老庄、出入佛禅，最终以儒家为依归的思想体系。它的形成，一方面是对晚明三教融合思潮的继承与发展，另一方面是作为明遗民对于传统学术思想的总结与反思，其中还包涵着对于个人安身立命之道的探索与定位。
关键词：方以智 三教会通 公因反因 圆∴ 托孤说
Abstract: Fang I-chih was mainly engaged in Classics and histories study and physics investigation in his early years, while after the fall of Ming Dynasty he was involved in philosophical exploration on the interpenetrating of Confucianism, Buddhism and Taoism. There is short of systemic research on the thoughts of Fang's late years. Taking two important writings, Tung-hsi chün and Yao-ti pao Chuang, as the main object, and some other relative writings for reference, the dissertation tries to illustrate the form process, methodological frame and hermeneutical practice about Fang's thoughts of the Three Teachings, thus properly evaluate his academic achievements and theoretical limits.
The prolegomenon part first approximately explains the cultural background of the late Ming Dynasty and the trend of the Three Teachings'combining, then reviews the research situation of Fang's thoughts. Chapter 1 discusses the great impact to Fang's thoughts in his late years by his life transition. Based on some new materials, the dissertation indicates that Fang died of illness. Taking Tung-hsi chün as the main object, Chapter 2 grasps the core idea "General Reason and Opposing Reason" to demonstrate the methodological mode of the Three Teachings'interpenetration. The theory of "General Reason and Opposing Reason" was endowed with the meaning of universal principle. Fang borrowed a figure"round∴"from Buddhism to illuminate his theory. The ultimate goal is to establish an all-collect (ji da-cheng) thoughts system. Chapter 3 focuses on Yao-ti pao Chuang, the thoughts of which was deeply influenced by Chüeh-lang Tao-sheng, so we first analyses Tao-sheng's theory of Tuo Gu, then expounds the hermeneutic characteristic of Pao-Chuang: interpreting Chuang tzu with Confucianism and Buddhism. At the end, the dissertation points out that the major idea of Pao-Chuang was attaching Chuang tzu to Confucian. Chapter 4 discusses Fang's view on the relationship of the Three Teachings and his own standpoint. Using the dualistic analyzing mode of ontology and spirituality, the dissertation indicates that Fang adhered to"having" (You) of Confucianism in the ontological sense, thus distinguished from Buddhism and Daoism. On the other hand, Fang had fully assimilated Buddhist and Daoist wisdom of "non-having" (Wu) in the spiritual sense, and regarded the realm of unifying You and Wu as the ideal realm that the sage achieved. Fang took image (Xiang) and number (Shu) of Yi (the Book of Change) as the theoretical basis to unify the Three Teachings, the principal part of which is Confucianism. Chapter 5 probes into Fang's ultimate concern of life and death. The hard experience of going through fire and water made his special attention to this problem. In light of three personalities, the ordinary, wise and sage, Fang had put forward three kinds spiritual realm of life and death from low to high. Fang also expressed his opinion on the ultimate concern of the Three Teachings by his theory of "Three Reason"(San-yin). Confucian doctrine of life and death is Fang's actual choice.
Based on the theory of Yi, through recasting Lao Tzu and Chuang Tzu, assimilating Buddhism and Zen, Fang I-chih's thoughts of the Three Teachings'interpenetration finally returned to Confucianism. On the one hand, it was the development of the Three Teachings'interpenetration in the late Ming Dynasty. On the other hand, it was the reflection on Chinese traditional culture and exploration on the way of individual life as well.
Key Words: Fang I-Chih the Three Teaching's Interpenetration General Reason and Opposing Reason Round∴ theory of Tuo Gu(Consigning an orphan)
导师：庞朴教授
