摘要：本文致力于在学界已往苏轼思想研究的基础上，以概念分析法重构苏轼思想的内在结构，并对苏轼的经学思想给予细致的梳理和归纳。

苏轼思想整体上呈现为一种以儒家思想为主导的儒道互补的两分结构。

在形而上学中，苏轼以“阴阳未交”与“阴阳一交”两个时段将道区分为两个状态。其一是万物未生之时“寓易于道”的大全状态；其二是阴阳一交而生物之后，阴阳相因而有，有生有物，物转相生的“寓道于易”的状态，在这一状态中道的作用被称为神，万物万象之统一性则建立在气上。阴阳之气、象与形都属于形而下的世界。苏轼对道的两分，吸取的是老子“有生于无”的形而上学结构。

苏轼之性论亦采取了与道论相对应的两分结构。苏轼将性区分为两个体段，一个体段是性之至，是尽性至命之所在；一个体段则包含了性-情-欲的结构，是造成善恶之果的原因。苏轼以性论作为其人性论的枢纽，向上衔接其道释合会的境界论，向下衔接儒家的工夫论与德行说。苏轼在境界上追求的虚明之境乃合于道家之义，而他对无思之思的理解则来源于佛家的静坐工夫，因此，在境界论上苏轼是主张合会道释的，这种心灵的宁静与空明状态，亦是他认同道释的重要原因，同时其境界论也具有工夫论的意义。但是，苏轼对儒家之德行也有真诚的要求，他对工夫论的探讨即以成德为目的。

苏轼之政治思想也采取了两分结构，即皇帝与天下之两分。对于皇帝，苏轼有皇极之论述，对于大臣与人民，苏轼则有民本之论述。苏轼在哲学体系上采取的两分结构，乃是与他对君主制的现实情况的思考相契合，而儒道互补的思想结构也是君主制内在的现实要求。但是，苏轼在政治问题上始终强调儒家德行学说对政治行为的规范作用，对道家思想的作用则很少提及。

苏轼之经学成就亦十分突出。《苏氏易传》和《东坡书传》虽然篇幅都不甚长，注解亦十分简明，但是却在文本校雠、文句解释和义理阐释上新义纷呈、见解卓越，使这两本著作在易学史和尚书学史上一直据有独特的、不可取代的地位。

关键词：道  性  虚明  诚明  儒道互补

Abstract: This thesis intends to reconstruct the system of Su Shi's thought by the conceptualist approach, and outlines Su Shi's study of the Confucian classics.

 As a whole, the Thought of Su Shi can be characterized as the dualism of Confucianism and Daoism, in which the dominant Confucian thought is complemented by the Daoist insights.

 Su Shi articulates his metaphysics in his study of the Book of Change (Yijing). He defines two stages of Dao: the stage of One before the genesis of the world and natural things; the stage of embodied Dao, in which Yin and Yang mix together, and thus give birth to corporeal things and life. The Qi(air), Xiang (figure) and Xing (shape) of Yin and Yang belong to the physical world which comes into being at the second stage. Su Shi's division of Dao develops Lao Tze's metaphysical conception of "Being out of Nothing".

Su Shi understands Xing (nature) also in terms of dualism: (1) the nature of essence, which represents the perfect state of humanity; (2) the psychological division of property(Xing)-passions-desires, which work together to produce the contrast between Good and Evil. Su Shi's theory of Xing bridges his metaphysical theory of Dao which combining the Confucian and the Daoist conceptions, and the practical philosophy mainly drawn from the Confucian classics.

 In the field of virtue and spiritual exercise, Su Shi's pursuit is inspired by the Daoist conception of Xu &Ming and the Buddhist practice of meditation. Thus in this field the Confucian, the Daoist, the Buddhist convalesce into the thought of Su Shi.

The political thought of Su Shi centers around the double axis of the Emperor and the World (Tianxia). Su Shi defines the role of the Emperor in term of Huangji on the one hand, and the role of the people with the theory of Minben. Su Shi stresses the Confucian theory of virtue is indispensable for the regulation of political activities. He seldom cited the Daoist thought in the field of politics.

Su Shi accomplishes remarkably in his study of the Confucian classics. His commentaries on The Book of Change and The Book of Ancient Documents, though not lengthy, are full of provocative insights, and occupy the irreplaceable position in the relevant traditions.

Key Words: Dao   Humanity   Xu&Ming   Cheng&Ming   Dualism of Confucianism and Daoism

导师：陈来教授