【作者】 刘伟；

【导师】 蒋国保；

【作者基本信息】 苏州大学 ， 中国哲学， 2011， 博士

【摘要】 方以智易学思想在明末清初享有崇高的地位,是桐城方氏易学的最终产物。桐城方氏易学,从方学渐开始,经由方大镇、方孔炤等人,到方以智那里,已经完全具备了会通的品质。从家学渊源来看,方学渐以布衣的身份振作风教,驳斥王龙溪倡导的“四无说”,即心、意、物、知无善无恶的观念,澄清性善论的基本涵义,因而“明善”或为其易学思想所要完成的主要任务；方大镇信奉“和而不同”的原则,吸纳佛、道学说的积极成份,鼓吹的大同理想,“野同”是其易学思想的代称；方孔熠历经明代末年的政治风波,动心忍性,取法“潜龙”,寻求易学与西方科学思想之间的共通之处,“潜”是其易学思想的价值诉求；方以智“坐集千古之智”,处在中西文化交流的前沿,是一位承前启后的学者与社会活动家。在方以智生活的年代,“三教合一”的观念已经深入人心。方以智的外祖父吴应宾是“三一教”的信徒,对方以智易学思想产生了重要的影响。在方以智的观念世界中,易学发挥着指引个体出离生死困顿的作用,而生死与超越生死的交汇点就是心。忧患意识是儒家善世情怀的突出表现。明代中后期的“党社运动”以及“君子、小人之辨”,成为困扰方以智的现实问题。农民起义、地方政权失势与辽东战事也促使方以智不断地寻求治世安民的方略。方以智详细考察了“周易”的名义,反对将“周”解释为周朝,认为应该着重阐发“周”所具有的“普周”、“周天”等涵义,强调易道具有的广大悉备、圆融会通的特性。方以智反对将“易”解释为蜥蜴,更不赞同“日月为易”这一流行说法,主张将“易”解释为“阳”,也就是超越阴阳对待的纯阳。从经典文本的内容来看,《乾》涉及的“龙”与《未济》提到的“狐”都具有丰富的象征意义,表明了“断”与“疑”之间存在内在联系,方以智断定《周易》是“首龙尾狐”之书。圣人具有隐显之德,好比龙变换万端,随时而动。在方以智看来,易学以太极作为变化的开端,“变化”不仅是对事物衍变过程的摹勒,更是对象征意义的解读。变化是学《易》之枢机。洞察变化之几有助于进一步领略易学的神韵。卦爻是探求义理的辅助工具。万象变化都呈现于人心,只有磨练心性,才能准确地认识变化的轨迹。在讨论有关单卦与重卦的问题时,方以智没有被何人重卦的相关争论所干扰,而是采用宋儒的图式衍变,将变化的开端追溯到太极,由太极的动静、阴阳开出《河图》、《洛书》,推演出八卦与六十四卦。方以智不否认占筮活动在日常生活中发挥着积极作用,而卦画则是古代文字,具有相当高的义理价值。此外,还将“三易”的观念纳入自己构建的象数体系,对其进行合理的阐发。在讨论卦辞、爻辞的作者这一基本问题时,方以智沿用前人观点,认为《周易》分为上下经,每一个重卦都有文王设定的卦名和卦辞、周公所作的爻辞,而孔子所作的“十翼”散布于文本。与《周易》文本的相关的“三圣”、“四圣”,都是易学史上的重要人物。历代易学家对此有着不同的看法。方以智将伏羲、文王、箕子、孔子列为“四圣”,认为从《明夷》引述文王、箕子的事迹来看,二者同为“大苦心人”,《周易》与《洪范》九畴之间有着内在的一致性。在觉浪道盛的影响下,方以智极力鼓吹“以《庄》继《易》”的观点。在这种学术观念中,庄子、孟子与屈原都被视为孔子思想的继承者,庄子成为儒家思想的“孤儿”。庄子借助老子学说的外壳传承儒家思想的精髓,区别于同时代以儒家自居的学者。从表面来看,“以《庄》继《易》”似乎颠覆了一般学者对《庄子》文本与思想的传统定位。但是,这些近似荒诞的论述背后隐藏着觉浪道盛和方以智等人对自身处境与身份认同的焦虑。这些学者试图弥合佛教僧侣身份与儒学信仰之间裂痕,进而完善自己的遗民品质。在方以智看来,《老子》诋毁圣人、菲薄仁义,与《庄子》的中心思想截然不同,再一次证明了“托孤论”的合理性。方以智断言《庄子》不仅与《周易》相通,而且还与思孟学派有着密切的学术关联。二者之间的密切关系为后世以禅学解释《庄子》的做法提供依据。与庄子同时代的惠施也应该享有较高的历史地位,尽管宋明儒家对惠施的学问不感兴趣,但不能否认“万物一体”的观念来源于惠施。方孔炤、方以智父子重视发掘“万物一体”的观念,是为了反对利玛窦力图通过否认“万物一体”的思想价值来传播基督教信仰的做法。方以智非常重视象数的积极作用,为寓义理于象数的易学诠释方式做出充分的论证。方以智对《河图》、《洛书》所涉及的象数学说抱有浓厚的兴趣,将《礼记·礼运》所谓“本于大一,协于分艺”设定为太极衍化万物的基本过程,由此探究“物理”,深化对自然界和人类社会的认识。方以智着重处理无极、有极和太极之间的关系,将“一分为二”与“合二而一”统合起来,揭示“太极不落有无”的基本属性,又探寻“三”与“一”之间的逻辑关系,借用佛教图案“∴”阐述自己的观点,将所谓“三畏”、“三谓”、“三唯”、“三知”的基本内容与太极、有极、无极加以对应,将一切变化统摄于“大一”之下,形成了一套囊括各家学术的理论体系。方以智对“两间”,也就是天地之间的事物,持有浓厚的认知兴趣,试图以象数作为认知方式,推进“两间质测”的相关研究。在方以智易学思想的整体结构中,“象”、“数”、“理”、“气”占有相当重要的位置。与一般畅谈义理的易学家有所不同,方以智侧重于从象数衍变的角度对义理进行陈述。万事万物都是由气构成的,气并非杂乱无章的存在物,而是蕴含所谓“天然秩序”或“伦物秩叙”,二者都可以用数来分析。因而可以讲“万物皆数”。当然,这里所说的“数”不是西方数学中的数,而是《系辞传》所谓“天地之数”,也可以说是《河图》、《洛书》系统中的“数”。方以智将太极纳入“《河图》变《洛书》”的过程中,以王宣的“密衍”学说对此加以限定,认为《河图》强调五行相生,《河图》强调五行相克,从中揭示“尊阳”或“扶阳抑阴”、“金火易位”、“五行尊火为宗”等观念,协调“四行”、“四大”和“五行”学说之间的争论,总结《河图》、《洛书》旧说,提出自己独到的见解,即所谓“四象新说”,有力地推动了象数学说的发展。方以智的易学思想是支撑其科学思想的方法,而他所提倡“《易》以象数为端几,而至精、至变、至神在其中”的观点标志着象数已经成为研究“物理”的重要方法。方以智认为,卦爻是理数融合的有力证据,能够为“尽性至命”提供可供遵循的路径,即所谓“倚数穷理”。方以智的最大贡献在于以“天人不相胜”的基本观点解释“天人合一”,凸显人在宇宙中的显著位置与价值,否定西洋传教士的宗教观念,有力地推动了中西文化之间的交流与互动。方以智借助易学的表达方式,将注重观察与实验的新精神融入到对传统学术的改造与发展。在自然科学领域,方以智以“质测”与“通几”作为新方法,在易学理论中开出归纳法与演绎法,鼓吹“藏智于物”的观点,力图扭转宋明以来儒家偏重道德修养而忽视客观事物的局面。方以智回顾中国固有的自然科学的成就,吸收西方同时代的科学理论,以本民族的语言对其加以解读,一方面有力地推动了中西文化的交流,另一方面也为传统易学的理论创新指明了前进的方向。方以智以“资格”作为一切事物的存在方式,提出“法能生道”的说法,展开对自然界和人类社会的深入研究,不仅在自然科学方面取得了显著的成就,也为儒家伦理与政治观念的革新做出了巨大的贡献。在社会治理思想方面,方以智对“宰理”这一重要观念进行全面解释,从中发展出一套有利于维护社会稳定的治理方案。在这种观念结构中,天道构成社会治理和权力分配的合理性基础。“天道”的核心价值就是生生之德,或者可以概括为儒家所讲的仁。方以智在兼顾知识与道德的前提下,对“自由”这一概念进行全新的解读,有效地处理了“自由”与“共由”之间的关系,既注重构建必要的公共生活规则,又关注社会成员的精神世界,反对乡愿与肆无忌惮,以“空空慎独心法”作为个体实现“自由”的基本途径,以“孔颜之乐”作为“自由”的实质,最终实现人的全面发展。在伦理方面,方以智继承了“五伦皆朋友之交”的观念,以朋友之间的平等相处作为五伦得以维系的根本,试图从儒家学术中开出平等精神。在政治观念中,方以智主张“政府宰民而并宰君”,在反思“帝学”、“相道”与“中涓义”的基础上,将儒家传统的君臣伦常转化为君主、“政府”与民众之间的关系,将君与民的关系转化为国与民的关系,在“藏天下于天下”的基础上,试图推出“就天下而用天下”的政治理想。方以智继承了以“实理”解释“性善”的学术传统,主张讲求“实物”,反对“空谈大道”。儒家的社会职能在于维系人伦,探求“物理”,以伦理道德干预权力运作,促使政治朝向稳健的方向发展。从个体的道德修养来看,易学有助于塑造君子人格,在全社会范围内营造良好的道德风尚,敦促社会成员改过从新。方以智对自己的易学思想进行概括,指出：“真天统天地,真阳统阴阳,大一统万一,至善统善恶,至理统理气,大无统有无”。经历困顿与磨练,方以智得出“天下归仁,莫普于《礼运》之田”的结论。仁是儒家的价值源泉,《礼运》揭示了“大一”如何为阴阳五行、人伦日用提供合理依据,以及儒家对“物理”、“度数”的基本态度。方以智易学思想非常重视儒家“一以贯之”的观念,试图会通古今中外一切优秀的学术成果,形成全新的观点。更多还原

【Abstract】 The object of this paper is an attempt to interpret the structure and show the value of Fang Yi-zhi’s Yi-ology. Reviewing the historical origins of familial learning, from Fang Xue-jian, Fang Da-zhen and Fang Kong-zhao, ended at Fang Yi-zhi, the school of the Fang’s family of Tongcheng came through four generations and had the character of amalgamation. Generally speaking, Fang Xue-jian retorted the theory of neither good nor evil of mind, consciousness, things and knowledge, or named the theory of four nothing, which was put forward by Wang Ji, the follower of Wang Shou-ren. Compared with the theory of four nothing, Fang Xue-jian thought that theory of original goodness of human nature was the core concepts in the doctrine of Wang Shou-ren. Thus, clarifying theory of original goodness of human nature became the main task of Fang Xue-jian’s Yi-ology Fang Da-zhen believed in the principle of "seek the harmonious unity, but not echo others blindly", and absorbed the reasonable components of Buddhism and Taoism, in order to advocate the concept of great unity. Fang Kong-zhao experienced political wrangling of Ming Dynasty, dispirited and discouraged, so explored the symbolic significance of latent dragon and wanted to preserve strengthen. Thus latent became the values of Fang Kong-zhao’s Yi-ology. Fang Yi-zhi was a contributed scholar and social activists of late Ming and early Qing Period.In the times of the turning period between the Ming and Qing dynasty, the concept of "Syncretism of Three Religions" had been around. As the follower of the Trinity Denomination, Wu Ying-bin, the grandfather of Fang Yi-zhi, had influenced the structure of the Yi-ology of Fang Yi-zhi. Consciousness of hardship is the outstanding performance of social responsibility of Confucianist. In the idea world of Fang Yi-zhi, Yi-ology plays an important role in the realm of getting rid of the troubles from death, which is equivalent to a specific guide to the people. But mind is the mixture of the state of death and survival and the state of transcending survival and death. In addition to these factors, the partisan politics and the dispute about a man of noble character and a base person also influenced the theoretic creation of Fang Yi-zhi. The Peasants’ Revolt, the collapse of local governments and nomads invasion compelled Fang Yi-zhi to work out a practical scheme that could realize peace, prosperity and harmony. Fang Yi-zhi investigated the meaning of Zhou-Yi detailedly, and insisted that the Zhou does not refer to the Dynasty of Zhou, but conceals the meaning of universality, rotating and cosmos. The Yi should neither be translated into the lizard accordingly, nor the mixture of sun and moon. Because the Yi is, in reality, the great yang or pure yang that transcending the contradiction between yin and yang. The Book of Changes is a classic that owns a head of dragon and a tail of fox. The saint of Confucianism is in possession of the morality that has a covert side and a visible side, just as the dragon chopping and changing fantasticality, or transforming timely. The beginning of the Yi is supreme ultimate that turns into dragon and fox. In the structure of Yi-ology, dragon implies assurance, fox means suspicion. They unite into one. Fang Yi-zhi thought that change is the key link in the process of learning the Yi-ology. Calibrating the signs of change is conducive to have a taste of the verve of the Yi-ology. Hexagrams and lines are the accessory appliances to grope for the principle of the Yi-ology. All forms of changes are the subject to mind. Nothing but the accomplishment of mind and nature, human could acquaint themselves with the trajectory of changes.On the matter of trigrams and double-trigrams, Fang Yi-zhi had not been troubled by the argument about who should be the author of double-trigrams, and resorted to the schemata of the Neo-Confucianists that assuming supreme ultimate as the beginning of changes. Supreme ultimate produces the yin and yang, movement and quiescence, then deviates the He(River) Map and the Luo Chart. Not only eight trigrams but also sixty-four double-hexagrams issue from supreme ultimate. Fang Yi-zhi did not deny the positive significance of divination, and respected trigrams as the ancient characters which contain luxuriant meaning. On the research field of the author of hexagrams and lines statements, Fang Yi-zhi declared that the Book of Changes consist of two volumes and sixty-four double-hexagrams, every double-hexagram includes the name given by King Wen, the hexagrams statements of King Wen, the lines statements of King Wu. All of these have been called Classic of Changes. In addition, ten wings of Confucius, also called Appendices on the Book of Changes, plays an important role on elaborating the meaning of Classic of Changes. Related to "three saints" and "four saints" of the Book of Changes, Fang Yi-zhi respected Fu Xi, King Wen, Ji Zi, and Confucius as four saints, especially King Wen and Ji Zi as the great and painstaking saints, because the Book of Changes and grand norms in nine categories have consistency.Affected by Dao Sheng who was a famous Zenist, Fang Yi-zhi devoted himself to the concept that Master Zhuang was the successor and orphan of Confucianism, and Book of Master Zhuang should be successor of the Book of Changes. Additionally, Master Zhuang used the expression of Laozi for the purpose of propagating Confucianism. In this theory form, Mater, Mencius and Qu Yuan should be the successor of Confucius, though they did not meet each other. This idea conceals the anxiety that the conflict existing between Confucianism faith and the status of Buddhism monk. Fang Yi-zhi realized that the idea of Master Zhuang should be in accordance with the school of Kongji-Mencius and the way that using Zen Buddhism to commentate Book of Master Zhuang should date back here. Master Zhuang and Hui Shi were contemporaries; the latter was an ancient scientist who put forward the idea that all things unite one. Fang Yi-zhi and his father Fang Kong-zhao attached importance to this idea and contradicted Matteo Ricci who reject the idea in order to propagate the theology of Catholic.Fang Yi-zhi made much account of the positive role of image-numerology, and founded the method that storing the principle among emblems and numbers. In this way, Fang Yi-zhi explained his position. Fang Yi-zhi was interested in the study of emblems and numbers. In his opinion, so-called rites from great unit and in a division of ministry and labor had set the general process of changes that the supreme ultimate producing all things since its beginning. Fang Yi-zhi explored the reason of all things on this basis in order to deepen the understanding of nature and human society. Following the thought of predecessors, Fang Yi-zhi emphasized intrinsic relationship of the supreme ultimate, the ultimate nonbeing and the ultimate being, and used the great unit to connect "one divides into two" and "unite two into one" so as to to reveal the truth that the supreme ultimate neither falling into Being nor Nothing. There must be two since there is one, but one is the fundamental. Then searched the logical link between one and three by right of(?) the Buddhism pattern. In this frame, three aspects of fear, three aspects of appellation, three aspects of cause, and three aspects of knowledge corresponds to the supreme ultimate, the ultimate nonbeing and the ultimate being. All kinds of changes boil down to the great unit. Accordingly, all academic point of views could be dominated by the great unit.With keen interest in the things all around the world, Fang Yi-zhi made an attempt to search the world by the means of the study of emblems and numbers. In integral structure of the Yi-ology of Fang Yi-zhi, imagination, numbers, principle, and material force occupy the important position. Compared with the scholars who indulged in the empty talk on the principle, Fang Yi-zhi focused on the general process of emblems and numbers so that the principle of Yi-ology could be found. All things are made up of material force that is not disorderly and unsystematic. On the contrary, material force contains natural order and moral principles that can be analyzed by emblems and numbers. Thus Fang Yi-zhi concluded that all things should be equivalent to numbers. Of course, these numbers do not mean the numbers in mathematics, but rather the numbers of heaven and earth in line with Appendices on the Book of Changes, or the numbers in the He (River) Map and the Luo Chart.Fang Yi-zhi brought the supreme ultimate into the process of transforming the He (River) Map into the Luo Chart, involving Mystical transmutation of Wang Xuan who was his teacher, for further research. The thought of "Mystical transmutation" in Fang Yi-zhi’s Yi-ology was mainly embodied in the process of"the River Chart turning into the Luo Chart", considering that the River Chart emphasized "Five elements produce one another", while The Luo Writing emphasized "Five elements overcome one another", both of which embodied the admiration Confucian had for the "morality of production and reproduction". Starting with "Metal and earth exchange positions", Fang Yi-zhi and the others deepened the understanding of the propositions of "Five elements respect metal as the leader", "Yang is exalted and Yin is lowly", and "Metal produces water" and so forth, and formed a more systemic and whole new idea. Fang Yi-zhi eliminated the debate on the four elements in Buddhism, four elements in western philosophy, and five elements in Chinese philosophy. Fang Yi-zhi summarized the past views of the He(River) Map and the Luo Chart, then put forward the new view.By the expression of Yi-ology, Fang Yi-zhi injected the new spirit of observation and experiment into the transformation and development of the traditional academic. In the field of natural science, Fang Yi-zhi respected Zhice and Tongji as the new method, and inaugurated induction and deductive method from Yi-ology. In addition to these, Fang Yi-zhi was insistent on the advocacy of new scientific methods that hiding the intelligence into the things so as to take measures to meet the situation that putting particular emphasis on morality and overlooking external things. In a brief historical retrospect of the inherent mathematical theory, Fang Yi-zhi absorbed the scientific knowledge of the Western world that was translated into the Chinese language so that on the one hand promoted the cultural communication between China and the Western world, on the other hand defined our research directions of the traditional Yi-ology. Fang Yi-zhi regarded Zige as the existing way of all things, and put forward the view that laws produces way against "Law are originate from the way," which was a concept of the Huang-Lao School from the Qin to the Han period.In the area of social administration, Fang Yi-zhi explained further that the concept of mastery reason containing integrated administration system or enlighten by propriety and musi. In this ideal system, the Heaven constitutes the reasonable foundation of social administration and power distribution. The core value of the heaven is the attribute of creative creativity highly valued by Confucianism that also named humanity. Fang Yi-zhi premised that the relation of self-following and common-following should be valued, which represents the spirit of Ziyou in Confucianism, in order to construct the public life rules and pay close attention to the spiritual life of social members. In this way, Fang Yi-zhi integrated the knowledge and morality. The strongest counter- argument was that Vulgar and hypocritical persons, who cause moral degeneration, and thugs should be punished severely. Fang Yi-zhi’s visions left him with the four prohibitions of Confucius, also translated into four freedoms, which is a term referring to freedom from preconception, freedom from predetermination, freedom from obstinacy, and freedom from egoism. Fang Yi-zhi also considered that the happiness of Confucius and Yanhui should be the essence of Ziyou, which leading to the development in an all-around way. In the field of moral principles, Fang Yi-zhi inherited the glorious tradition that five constant human relationships should be respected as friendship, which implies the equality spirit of Confucianism. In the political ideas, Fang Yi-zhi insisted that the government should not only govern the common people but also the Monarch. By means of the introspection of the learning of emperor and prime minister, the functions of eunuch, and the drawbacks of system of civil servants, Fang Yi-zhi changed the ethical relationships between monarch and subjects into the relationships of monarch, government and the common people, also the relationships between monarch and the common people into the relationships between country and the common people. On the basis of the concept of "hiding the world in the world", Fang Yi-zhi attempted to express the political ideal, In the course of time, that" administrating the world by the world".One of the fruitful achievements of intelligentsia in the period of Fang Yi-zhi was the popularization of actual knowledge. Fang Yi-zhi inherited the tradition that using the actual reason to explaining goodness theory, which was put forward by his great-grandfather Fang Xue-jian. In this idea, the study of practical things should be scholar’s responsibility; on the contrary, indulging in empty talk must be condemned. The social responsibility of Confucianist lies in sustaining ethics and professional standards, exploring the reasons of all things, and using ethics and professional standards to intervene in power operation so as to advance the administrative capacity. He summarized their views that real heaven governing heaven and earth, real yang governing yin and yang, great unit governing one and more, perfect goodness governing goodness and evil, perfect reason governing material force and principle, great nothing governing being and nothing. Seen from self-cultivation, Yi-ology could help cultivate gentleman’s personality, and build a good social environment, so that social members could turn over a new leaf. After a series of hardships, Fang Yi-zhi came to a conclusion that the field of Liyun could popularize the brief of humanity of Confucianism in the world. Because humanity is the fountainhead of Confucianism, and Liyun demonstrates the basic way that the great unit supporting the five elements and social life. In his view, reasons of all things and the public order should be the ramification of the heaven. Fang Yi-zhi’Yi-ology had attached importance to one all- pervading principle, and strives to mesh intellects and knowledge to form new ideas.更多还原