摘要/Abstract

在生生哲学视域下，张载由“生生之谓易”的认识出发，构建气的聚散一体的本体认识。由天地万物皆为一气所化生，气有聚散而无生灭出发，将形而上天道与形而下人道之域相关联，产生了人之生死乃气之聚散，人死非归于无、死生有命的生死观。这种气化生死观既与“一阴一阳之谓道”的乾坤之道相接，又与“乾称父，坤称母”的“天亲合一”的观念结合，进而产生“存，吾顺事，没，吾宁也”顺生安死的人生观。这种对生与死的超越，对后世人生哲学产生深远影响，也体现了张载在“生生”视域下向“家本主义”的周礼宗法思想的历史回归。

From the perspective of Sheng Sheng philosophy, Zhang Zai constructs the ontology of Qi's integration of gathering and dispersing from the understanding of 'Sheng Sheng is called Yi'.Starting from the fact that all things in heaven and earth are transformed by one breath, and that the breath gathers and disperses without birth and death, the metaphysical way of heaven is related to the realm of physical humanity, and the view of life and death is generated that the life and death of human beings are the gathering and dispersing of the breath, and the death of human beings is not to return to nullified, and death and life have life and death.This gasification view of life and death is not only connected with the 'one Yin and one Yang' of the way of heaven and earth, but also with the 'dry said father, the mother said mother' of the 'combination of heaven and mother' concept, and then produce 'existence, I shun things, no, I Ning also' shun life and peace of death.This transcendence of life and death has a profound influence on the philosophy of life of later generations, and also reflects zhang zai's historical return to the patriarchal clan thought of 'family doctrine' from the perspective of 'life'.