【作者】 高原；

【导师】 林忠军；

【作者基本信息】 山东大学 ， 中国哲学， 2014， 博士

【摘要】 蔡清是明代著名的理学家、易学家。蔡清的易学思想在当时影响甚巨,对明代乃至清初易学思想的发展起了不可忽视的作用。明初政权建立后,为适应政治上中央集权,也加强了思想统治。明成祖时颁布了《四书五经大全》,将程朱理学定为官方正统思想。明初理学亦发端于朱子门人,曹端、薛瑄、胡居仁被公认为是明初儒学正宗。明朝文化上的另一特点是科举考试的制度化与常态化,科举制成为选拔官吏的重要制度。在科举考试的推动下,明初理学以前所未有的深度和广度影响着社会生活的各个方面,朱子之学牢牢占据着思想舞台的中心。在这种背景下,明人治易多遵从宋人之易,蔡清就是这时期涌现出来的著名的朱子学者。蔡清毕生研究朱子之学,认为“宋儒之道至朱子始集大成”,但宋末、元、明初诸儒名理不精,众说纷纭。况且朱子著作众多,由于写作和谈论语境不同,其著作及《语录》在许多具体问题上往往会出现前后不一,甚至相互抵触。有感于此,蔡清力图折中诸家贯通朱注,使人观朱注玲珑透彻,以归圣贤本旨。本文力图通过解读蔡清《易经蒙引》及相关资料来阐述蔡清的易学哲学思想,展现其易学特色及其对朱子易学和整个理学的发展所作出的贡献。蔡清通过解读朱熹《本义》,提出了独特的“三易”之说,认为易有三易,有天地之易、吾身之易、《易》书之易。三易皆为一阴一阳,贯穿着变化之理。天地之易与吾身之易是先天客观之易,而《易》书之易则是后天圣人之易。《易》书模写天地之易和吾身之易,是天地人身之易之影子。《易》书有至微之理和至著之象,象寓于理中,理寓于象中,至著之象与至微之理融为一体。蔡清接受朱子“易为卜筮之书”的观点,但却淡化其卜筮作用,而主张道义配祸福。蔡清的易学观不是简单的叙述朱子易学,而是依据自己的理解,提出自己独到的见解,发展和超越了朱子之学,成为当时朱子易学研究的重镇。蔡清的易学观在明代乃至后世产生了重要影响。太极图、河图、洛书等图示是宋以后易学研究的重要内容,内涵有天地之易。‘在太极图的渊源问题上,蔡清认为太极图与《中庸》相贯通,彰显易道,与张载等大儒观念不谋而合,是儒家的话语体系,彰显儒者的价值理念,应是周子自创。t由于对太极图传承的不同理解,太极图又微有差别,主要分为朱震传太极图与朱熹改动之太极图两种不同图示。在论太极图思想时,蔡清从“无极,言初无个极”入手,认为无极只是太极的一种属性,不能作为宇宙生成的一个独立的阶段与状态。既避开陆九渊等人对朱子思想的指责,又凸显了太极之超然形上性。在对阴阳五行的论述中,凸显了太极的一体浑成。认为气本为一,析之为二为阴阳,析之为五,就为五行。太极动而生阳,静而生阴,阳变阴合而生水、火、木、金、土。但无极之太极与阴阳之太极为一,阴阳二气之分也实一气之消长。五行,不论是从生成时所谓的水、火、木、金、土还是从气运流行上所谓的水、木、火、土、金,也都是五行共宗,一气之流行。对于河图、洛书,蔡清也有自己的独到见解,认为应将河图与太极图结合在一起来看,河图所展现的就是太极生阴阳五行的动态过程。蔡清并不是简单的把河图作为不同方位的各个数字,而是从宇宙大化流行的角度出发,将整个河图作为太极生阴阳,阳极而生阴,阴极而生阳,一阴一阳,互为其根,循环不已的圆活浑成的过程。更由此具体论述了河洛之中蕴含的太极、两仪、四象、八卦之象。另外,针对河图配八卦过程中产生的矛盾,如圆图中的阴之老少数与位相同,阳之老少数与位不同；横图、圆图中以卦配数,离震艮坤同而乾兑巽坎相异等问题,蔡清以“阴之老少主静而守其常,阳之老少主动而通其变”来解释。认为河图中蕴含着阳动阴静之妙,与天地契合,体现造化之妙用。宋明儒学家用图示的方式论述象数易学,探讨易学的源头,是为了其中的义理发挥与理论体系的建构。在对象数易学深入研究的基础上,蔡清构建了一套完整的义理哲学体系。本篇论文接下来就从本体论、心性论、工夫境界论三方面探讨蔡清对朱熹易学哲学的重构。在蔡清的本体论中,太极是蔡清理论的最高本体,蔡清用“无有个极”和“莫大之极”来描述。太极具有本体性和超越性,纳万理为一,超然存在于万事万物之中。同时,太极又是莫大之极,得全体之妙,具有普遍性和绝对性,万事万物又都具备太极之理。那么什么是太极之理呢?蔡清以阴阳互根为理,为太极。阴阳互根主要是指阴阳二气的对待与流行。对待是指阴阳既是相互对立而不可混淆的,同时又是相互渗透、相互贯通的。流行则是指阴阳的推移和相互转化。阴阳二气互为因果,相辅相成,一分为二又合二为一。但在二气流行运转过程中,阴阳的功能和作用并不是完全相同的,阳为主宰,可以统乎阴,阳全阴半。由此可见,蔡清所谓的理不是脱离实体的纯粹的理念,又不是实体性的物质,而是阴阳二气对待流行之中的条理。对于蔡清来说,理已经从超然形上的本体之理,下放落实为气化流行中的条理。而阴阳作为气是太极的实体,是万物化生的根本和存在方式。理是阴阳之气运行的规律,不能离开阴阳之气而存在。蔡清认为,太极兼阴阳。太极是阴阳二气之本体,可以兼有阴阳之气而为全体。而阴阳作为形而下的气,并不完全等同于太极,只是内涵有太极之理,是太极之理在事事物物上的展现。在构造自己太极观的同时,蔡清也对朱熹理先气后、太极不能动静的思想进行了折中修正。太极阴阳下落于人便是性。《系辞》曰：“一阴一阳之谓道,继之者善也,成之者性也”,蔡清认为气在天便有阴阳,阳为善,阴为恶,继之而成的性也是兼气质、兼高下善恶的。因此,现实中的人性都是气质之性,所谓的天地之性只是在逻辑上推出的本然之性,只讲本然之性不讲气质之性是不完备的。本然之性寓在气质之性中,虽然本然之性与气质之性合为一,但本然之性为主,所以人性都是向善的。向善的本然之性是人的共性,每个人由于禀赋不同,所具有的善性又有高下之分。人性中之恶也是受之于天的,阴阳相对而类分,在天也有阴浊之气,也不全是至善,阴浊之气下落到人便是恶。但正如阴是阳的下半截,阳消便是阴,人性中的恶也是善中之恶。既然现实中之人性皆为气质之性,善恶都夹杂在人性之中,那么怎样扬善抑恶,这就涉及到心的问题。蔡清认为人心具有主观能动性,人之为善为恶取决于心,心可以主宰人行为之善恶。蔡清所说的心并不是客观物质的肉团之心,而是形而上的知觉之心。蔡清在对心的论述中发展了朱熹“心”说诸种说法中的本体之心。首先,蔡清将心的知觉能力来源推之于天,认为心与性相同,都是天赋予的,因为天体物不遗,天的精神下落于人就为心。所以心也是无所不包,具天下之理,应天下之事。其次,心是人之为人的根本。吾身虽微,而太极之全体却可以具足吾之一心,可以弘道,可以参赞天地化育,能天地之所不能。蔡清心学主体与本体合一的特色又使他的思想带有一些心学的色彩。蔡清认为一切工夫都在心中,这是用功之处。在如何涵养此心的问题上,蔡清提出静虚其心。天下万物有动有静,但以静为主,静体动用。人心亦要静,惟有静方能灵明通透。静又可以分为两个方面,一方面是静中之静,是指人在排除主观欲望下所达到的清明畅达之境。另一方面是动中之静,要以静而动,动而不失其静。但仅仅做到“静”还是不够的,静只是入手处,还要由静入虚,方能使内心得到安顿。静虚是明德的重要途径,心中空明,方能具众理以应万事,可以明德,进而可以成圣成贤。蔡清的静虚工夫和程朱的主敬异曲同工,其与佛老思想有根本差异,正如他自己所总结的“吾儒之虚虚而实,老氏之虚虚而虚；吾儒之寂寂而感,佛氏之寂寂而寂”。蔡清的工夫论是偏重于内修的,作为朱子后学,他并不强调朱子学中的格物论,而是主张由内而外。其基本理路是静则虚,虚则明,明则神。正因为心体虚明,所以万理咸具。同时蔡清又提出“因时顺理”。蔡清认为《易》中的时有卦时,有爻时,都是反映事物在不同时期变化发展的不同状态和趋势。卦时主要分为两种,一种如乾、坤、屯之类,为顺时,这时要顺时而为之；一种如蒙、蛊之类,为逆时,这时要随时而制之。爻时则主要以乾卦六爻为例来说明,认为要区分所处的不同时刻,在合适的时间做所当为之事。要观天察时而明时,从而与时偕行。蔡清认为在经过了静虚其心、因时顺理的工夫上,要达到大中至正的境界。在论文最后,肯定了蔡清易学在易学史上的地位及其影响。蔡清为明代朱子学第一人,他对朱子学的贡献主要有三点：其一,通过解读朱子易学和理学,从学理上确立了朱子学在明代的地位。其二,折中宋末、元、明初诸儒注朱之作,使之更接近于朱子思想。其三,折中朱子的各种著作,力图使朱子思想更为统一蔡清崛起于朱子学将衰之际,对朱熹的解读己超越先前和当时的易学家,对朱子学有振落扶衰之功。蔡清的思想在当时和后世产生了深远影响,主要表现在：在明初以朱学为矩镬的学术氛围下,蔡清提出读书要酌以真理,不可盲从朱子之书。这对当时及以后学者冲破朱学藩篱,对气学与心学从程朱理学中突破出来具有重要的思想解放意义；蔡清认为太极不离阴阳,理不离气,理是阴阳对待流行中之条理,动摇了理的绝对性,是理学思维去实体化的重要一环,对其后的气本论发展有开拓之功；蔡清的人性论思想对于气本论的人性论构建具有重要的理论与现实意义。蔡清虽然名义上以阐发朱熹《本义》为宗旨,实则力图克服朱熹理学的局限,具有融合理学、气学与心学的特点与倾向,即使其思想体现出矛盾与驳杂,又包含着向气学的回归与向心学的转化,对其后明代哲学的发展有多方面重要影响,明代大哲学家刘宗周后来在心学视野下能够比较圆融地融合心学与气学,恐怕蔡清的开拓之功功不可没。更多还原

【Abstract】 Cai Qing was a famous scholar of Neo-Confucianism and Yi-ology, who lived in Ming dynasty. At that time, Cai Qing’s Yi-ology had a very huge impact and played a significant role in the spreading and development of Zhu Zi Doctrine of Ming dynasty and Qing dynasty. After the construction of the Ming regime, to adapt to the political centralization, it has also strengthened the ideological domination. Cheng Zu issued "The Summa of Four Books and Five Classics", and named the Neo-Confucianism as the official orthodoxy. The Neo-Confucianism of Ming was also originated by Zhu Xi’s master. Cao Duan, Xue Xuan, and Hu Juren were acknowledged as the Confucianism orthodox school of Ming dynasty. Another cultural characteristic of the Ming dynasty was the institutionalization and normalization of imperial examination, which has become an important system of official selection. Under the impetus of the imperial examination, Neo-Confucianism, with strong vitality, deeply influenced every quarter of the society. Zhu Zi’s Doctrine became the dominant ideology. In this context, the Yi-ology of that time was more complied with Cheng Yi and Zhu Xi. Cai Qing is a famous Neo-Confucianist scholar of this period.Throughout his life, Cai Qing payed his attention to Zhu Zi Doctrine. He believed that Zhu Xi epitomized the thoughts of Neo-Confucianism, but Confucians of Song, Yuan and Ming dynasty could not comprehend Zhu Zi Doctrine. Moreover, Zhu Xi’s works, written and spoken in different context, are numerous, which often appeared inconsistent in many specific issues, even conflict with each other. Aware of this, Cai Qing tried to compromise different theories through Zhu Xi’s note, and to return to the original purpose of sages. This paper tries to interpret "Yijing Mengyin" and related data, from the view of Yi-ology, Xiang-shu, principles and reconstruction of philosophy system, to expound Cai Qing’s Yi-ology, show its characteristics and development to Zhu Xi’s Yi-ology and Neo-Confucianism. Through the interpretation of Zhu Xi’s "Original Meaning", Cai proposed the theory of Three Yi. He thought Yi had universe’s Yi, my body’s Yi and Yi-book’s Yi. All these three Yi were fundmentally formed by Yin and Yang, and were outlined by the principle of changing. The universe’s Yi and my body’s Yi are the objective Yi, and Yi-book’s Yi is the saint’s Yi. Yi-book parallels universe’s Yi and my body’s Yi, and was so called as the imitation of the two latter Yi. Yi-book contains significant images and microscopic principles. Images lie in the principles, and vice versa. Therefore, the two of them are essentially one. Zhu Xi thought Yi was the book of divination, in which Cai agrees, but on the other hand, Cai does not put his focus on the influence of the divination, but on the idea that fortune and misfortune were based on the righteousness. Cai’s thoughts of Yi developed Zhu’s ideas about Yi and finally surpassed it. Therefore, it became the mainstream of the study on Zhu’s thoughts about Yi at his time. Cai’s idea about Yi has a great influence at his time of Ming Dynasty and years later.Diagrams such as Taiji, Hetu and Luoshu were important parts in Yi-studies after Song dynasty, which contained the Yi of universe.On the origin of Taiji Diagram, Cai Qing believed that it, which belongs to system of the Confucian discourse, could be linked up with "The Doctrine of The Mean", and was self-created by Zhou Zi. Due to the different understandings on the inheritance of Taiji Diagram, it could be mainly divided into two different icon, which are the Taiji Diagram of Zhu Zhen and that of Zhu Xi which was changed. On the thoughts of Taiji Diagram, Cai Qing, from the idea of "Wuji means no extreme", believed that Wuji is an attribute of Taiji that cannot serve as an independent stage or status of the universe generation, which on one hand, avoided the accusation to Zhu Xi’s thought by Lu Jiuyuan and on the other hand, highlighted the transcendental nature of Taiji. In the relation of Yin and Yang and the Five Elements, Cai Qing highlighted the integration of Taiji. He believed that Qi is originally one integration, which can be seened as Yin and Yang and the Five Elements when divided. While moving, Taiji generates Yang. While static, it generates Yin. Through the interaction of Yin and Yang, water, fire, wood, metal and soil come into being. But the Taiji of Wuji and that of Yin and Yang are one. The separation of Yin and Yang is, in fact, the transformation of one Qi. The Five Elements, whether from the point of generation or the movement of Qi, are just one integration, the transformation of one Qi. On the topic that Taiji Diagram of Zhou Zi is from Taoism, previous scholars treated it as a problem that could diminish Zhou Zi’s status on Confucianism. Otherwise, Cai Qing believed that it just reflected Zhou Zi’s broad mind and innovative spirit of Confucianism.On Hetu and Luoshu, Cai Qing also had his own unique perspectives that Hetu should be studied together with Taiji Diagram. Hetu demonstrated the dynamic process of Taiji producing Yin and Yang and the Five Elements. Cai Qing, from the perspective of the universe, treated Hetu as, not a simple diagram of number of different orientations, but the endless cycle of process that Taiji produces Yin and Yang, while Yin and Yang rely on each other. Thus, more specifically, he discussed the images that contained among Hetu and Luoshu, which are Taiji, Two Forms, Four Images and Eight Diagrams. In addition, to the contradictions generated between Hetu and Eight Diagrams, such as, the difference of number and position of Yin and Yang in the round diagram, the diverse of diagrams and number between the cross figure and the round diagram, Cai Qing explained it by the idea that Yin is static and keeps its regular, while Yang is positive and variational. He thought that Hetu contains the wonderful principle of Yin and Yang, which is in accordance with that of the universe. The knowledge of Hexagrams figure, though was considered fake by scholars of Qing dynasty, however, the value of its existence can not be denied.Scholars of Yi-ology of Song and Ming dynasty, discussed Yi-ology of Xiangshu in the way of Hexagrams figure. They explored the origin of Yi-ology, and explained the meaning of its text, in the purpose of constructing the philosophical system of Yi-ology which put principles as the core. Based on this, through the study of Hexagrams figure, Cai Qing constructed a complete system of philosophy. This article, mainly from the theories of ontology, mind and self-cultivation, discussed his reconstruction of Zhu Xi’s Yi-ology.In Cai Qing’s ontology, Taiji is the highest concept, which he described with the term of "no extreme" and "extremely great criterion". Taiji is a noumenon which has transcendence. Meanwhile, Taiji is an extremely great criterion that get all of the wonderful principles, containing the nature of universe and absoluteness. So what is the principle of Taiji? Cai Qing treated the rationale of Yin and Yang’s mutual roots as Taiji which mainly refers to their contradiction and evolution. Contradiction refers to the opposites of Yin and Yang. Evolution refers to the mutual transformation of Yin and Yang. Yin and yang reinforce each other and complement each other, which can be treated as both two and one. But while in the process of operating, the function and role of Yin and Yang are not identical. Yang is dominating. Thus, Li is not a pure philosophy entity, not substantive matter, but the orderliness of the evolution of Yin and Yang. For Cai Qing, Li has been detached from noumenon, and turned into the orderliness of the evolution of Yin and Yang. Yin and Yang is the entity of Taiji, and the fundamental law of existence. Li is the law of Yin and Yang, which can not exist independently. Cai Qing believed that Tanji contained Yin and Yang, which is their noumenon. But Yin and Yang, as Qi of the physical, which just contained the reason of Taiji, are not exactly the same as Taiji. While constructing his concept of Taiji, Cai Qing also made some compromise amendments to Zhu Xi’s thoughts.Reflected on human, Taiji turns into human nature."Copulative" says that one Yin and one Yang is called Dao, which is followed by good deeds, and accomplished by nature. Cai Qing believed that human nature cannot do without temperament. Therefore, the reality of human nature is that of temperament.The so-called nature of universe is just logically launched. Original nature lies in the nature of temperament. Although the original nature and nature of temperament combined into one, the original nature played the leading role, which makes human nature inclined to goodness. Goodness of the original nature is commonality. Due to different endowments, the goodness are hierarchical. Evil in human nature comes from the stagnant Qi. But such as Yin is the extinction of Yang, evil in human nature also lies in goodness. Since the reality of human nature is that of temperament, good and evil are mixed among humanity, so how to promote good, which relates to the heart, becomes a problem. Cai Qing thought that heart is initiative, which determines good and evil. In his mind, the heart was not just flesh and blood, but embodiment of metaphysical perception. He believed that the heart is the spirit perceiver, the master of human body. Perceptual ability of the heart is ingrown, which is the spirit of the universe. So the heart is all-encompassing. Heart also contains body and function. The body of heart is nature, which means humanity, justice, propriety and wisdom. The function of heart is emotion, which cannot be removed. Nature can be considered as perfection without evil, but emotion contains both possibility. This topic also related to the intention. Intention and emotion are different. Intention comes from the heart, but emotion from nature.Cai Qing thought that all the cultivation lies in the heart. The destination is in the heart, not elsewhere. On how to conserve the heart, Cai Qing put forward the term of static virtual heart. Everything in the world is both dynamic and static, yet with a priority to static,which can also be used in self-cultivation. Static is mainly divided into two aspects. One is the state that all desires be excluded. Another is that static with dynamic,without losing each other. But the static is not the main purpose, which is the main way to virtual. The character and purpose of static is virtual. The inevitable result of static is virtual. Cai Qing’s static and virtual are neither Buddhist nihilism, nor meditation, which has the same purpose with Respect. Cai Qing’s cultivation theory layed particular stress on inner repair. As a successor of Zhu Xi, he did not emphasize the theory of investigation and research of things, but to work inside out. The fundamental idea is that static leads to virtual, virtual brings about wisdom, and wisdom gives rise to perfection. Static is the only way to get into the virtual. Virtual is the fundamental factor. Because of virtual, heart contains Li, and then follows it. At the same time, Cai Qing also proposed that when following Li, we must adopt proper therapeutic measure in line with Time. To observe the universe, so as to keep up with the Time. Cai Qing believed that under the cultivation of static and virtual, following Time and Li, and assisting Yang, restraining Yin, people can reach the state of neutral state.In conclusion, the article affirmed the status and influence of Cai Qing’s Yi-ology. Cai Qing, as the first person at Zhu Zi Doctrine of Ming dynasty, made contribution in mainly three aspects. Firstly, through his explanation, Zhu Zi Doctrine established its position in Ming dynasty. Secondly, through compromising the annotation of Zhu Xi of Song, Yuan and Ming dynasty, he got closer to Zhu Xi’s thoughts. Thirdly, he compromised Zhu Xi’s works, to make them more consistent. Cai Qing rose on the occasion of decline of Zhu Zi Doctrine, whose explanation had already surpassed other scholars, making a profound impact on the renaissance of Zhu Zi Doctrine. In the early Ming, when Zhu Zi Doctrine were taken as the measure of academic level, Cai Qing proposed that study should deliberate the truth, not Zhu Xi’s books. This is significant to break the fence of Zhu Zi Doctrine, to the breakthrough of the Qi and Heart school from Neo-Confucianism. Cai Qing thought that Taiji could not be separated from Yin and Yang, and Li could not be separated from Qi. Li is the orderliness that contained in the evolution of Yin and Yang. His theory shook the absoluteness of Li, which was an important part in the process of Neo-Confucianism’s dematerialization, and in the development of ontology of Qi. Cai Qing’s theory of human nature, and had important theoretical and practical significance in the structure of human nature theory that attached to ontology of Qi.Cai Qing, though in the name of elucidating the original meaning of Zhu Xi, tried to overcome the limitations of Zhu Xi’s Neo-Confucianism, which had the characteristics of merging the theory of Li, Qi and Heart together. His thoughts, which had great influences on the development of philosophy in Ming dynasty, reflected contradiction and complexation, and at the same time, the regression to the theory of Qi, and the transformation to the theory of Heart. Liu Zongzhou, in the perspective of theories of Heart, fused the theories of Heart and Qi. I believe Cai Qing’s pioneering contributions cannot go unnoticed.更多还原