【作者】 刘云超；

【导师】 刘大钧；

【作者基本信息】 山东大学 ， 中国哲学， 2008， 博士

【摘要】 王申子,是生活于南宋末年和元朝中后期的一位易学学者,著有《大易缉说》一书。王申子在南宋有过短暂的仕途经历,但一生大部分时间隐居山林、著书讲学,是一位隐士,所以他的生平事迹很少见诸史料。然而对易学的研究,王氏达到了较高的境界,明清时的很多易学著作都对他的《大易缉说》有所引述,说明王氏在易学历史舞台上还是一个无法回避的存在,具有其独特的价值和意义。王申子所生活的时代是个战乱频仍、民不聊生的时代,也是中原百姓沦为异族统治备受奴役的时代。这样的历史环境使得王申子的思想中充满了矛盾,一方面要明哲保身柔顺处世,一方面又关心国家人民危难,渴盼救世之明君能臣。所以在王氏的易学思想中,他一面不断提揭巽顺之道,主张顺从天命,自然无为:一面又主张君子当求“义”之所在,“分”所当然,要有历史的担当感。可以看出儒家的入世和道家的出世都影响着王申子,形成了他的思想的鲜明的个人色彩。就学术传承而言,王申子的易学基本属于“理学”视野下的易学,是对程朱理学的继承和发展。同时他所生活的宋元时代的易学,处在一系列的学术流派交汇和合流的趋势当中。象数和义理、儒家和道家、朱学和陆学、元气论和理本论等等的融合,使得王申子的易学呈现出折中调和、兼容并包的特点。而王氏易学的折中调和,对于后世对理学的反省提供了不少可以借鉴的思想资源。同时由于蜀地学者不拘师法,提倡自得于心的治学特色,影响王申子常常打破常规提出自己默识心通的独到见解。有时甚至对于一些当时非常权威的观点,他也不随意苟同,多有批判。所以总的来看,王申子的易学的主要特点是他的兼容性和批判性,王申子在易学史上的地位在于他在很多范畴的探讨中具有承前启后不可或缺的作用。具体而言,王申子的易学大致分两块,一是他的图书之学,一是对《周易》经传的逐句诠解。这两块内容具有逻辑上的紧密联系,用王申子的话说二者关系就类似于:“未画之前,易之理在天地;既画之后,天地之理在乎易。圣人又用易以参赞乎天地。”这一说法将“天理”的流行在逻辑上分为两个层面:首先是“理”的永恒存在,“理”存在于天地之先而生天生地,天地既生后即流行于天地之间。此后“理”借圣人之手而作《易》,即画卦,从而在《易》中得到彻然的彰显和符示。这是“体”的层面:其次是圣人契会《易》中所朗显的“理”,用此参赞天下。这是用的层面。王氏《大易缉说》的逻辑也大致准此,其前二卷图书之学,所揭示的主要就是第一个层面,即描述了圣人依据河图洛书而画卦,从而使“理”得以备包于《易》的过程。在其图书之学之后,是对《周易》经传的注释,主要开显的是第二个层面,即圣人用易以参赞天下的层面。王申子的图书之学中很有特色的是:他描述圣人依据《河图》而画先天八卦;错综《河图》和《洛书》来画后天八卦,其目的是为了解决为何先后天卦位是如此排列而移易不得。这是千百年来未了的公案。王申子推演的方式自得于心,与宋元诸儒皆有不同,不但巧妙而且基本能够做到逻辑自足。并且,王氏的图书之学并非仅仅局限于象数推演,而是自始至终有一个“太极”贯穿其中,其象数的推演实质上是作为太极之“理”生化万物的符示和表征。王氏在象数推演中无时无刻没有太极的作用,无时无刻不在凸显太极之理“生生”之意。王氏在对《周易》经传的逐句诠解,主要是在理学的视野之下,进一步解读“理”在不同的情状和时位之下的发用流行。主要目的是要在纷纭复杂的现世人生各种时遇之下,挺立起生命的主体性,为人自身的生命提供适切的安顿。这一目的与中国儒家的一贯传统并无二致。王申子在其中讨论了理学的系列重要范畴和命题。包括无极、太极、无极而太极、理气、动静等有关本体论的范畴和命题,理、性、命、中正仁义等有关心性论的范畴,理欲、知行、诚敬等工夫论范畴。在这些范畴的讨论中,王申子在远承孔孟传统、近承理学传统的基础上多有独到的见解。在本体论上,他反对朱子将无极与太极指称一事的观点,而将无极和太极分开,以无极指称纯然之“理”;太极作为理气浑沦的存在出现,又由于他的《图》《书》之学知识背景,太极主要被解读为“理气象数浑然未分”的存在。而关于无极而太极,王申子又将它表述为“有生于无”,表现出鲜明的儒道合流的色彩。在理气关系上,王申子不反对朱子理气不可分的观点,但反对朱子理气之间所谓“附着”和“挂搭”的相互外在的统一,而主张理气的浑沦。同时他也反对陆九渊将理融于心的观点,而以“无极”之理为虚静不动却感应无穷的外在于我的存在。虽然王申子并未指出理气以何种方式“浑沦”一体,但是从其表述中大致可以看到后世罗钦顺、吴廷翰以“理”为“气”之条理的影子,其不同于明代“气”一元论的地方仅仅是他将“气”之条理抽象出来,凌驾于“气”上,作为宇宙的终极根据。关于理、性、命,王申子主要继承了程朱的观点,将性与理气,性与中正仁义统一起来,将命和天命之性、气质之性结合起来讨论。但王申子并没有实际提到“天命之性”或“气质之性”。其“性”说趋于陆九渊心学一派,多言与“理”合一的天命之性,并认为此性即中正仁义之道。对于所谓气质之性,王申子很少谈到。但是与陆氏不同之处是,王氏并没有完全否定气禀之清浊对人性物性之影响,只是很少提及而已。王申子还基于对“命”两种向度的体认,提出“修德俟命”的观点。这一识见是对孔子“尽人事以待天时”的自觉继承,揭显了大易“德性优位”的传统理念。在修养工夫论上,王申子主张存理去欲而变化气质,通过作戒慎恐惧、清明本心、诚敬专一的工夫,以达致圣人之境。其中王申子对“主静”和“居敬”的体认,还有所谓“觉即是复”的观点,都是由宋到明理学发展不可或缺的一环。尤其是“觉即是复”的观点可以视为开启了王阳明知行合一说的先河,同时也表明王申子思想向心学的趋近。另外,结合目前比较热门的中国诠释学的重建问题,可以看到王氏的易学诠释体系不仅拥有中国传统经典解释的众多形式,而且从西方诠释学的视野来看,也具有将“追寻原意”和“视域融合”两种诠释路向自觉整合的倾向。其易学诠释学对当代诠释学的最大价值是他的极为理性的中庸之道,也即他非常适度又不失个人色彩的对众多解释者的解释做折中与调和,这其实提供了一条适切的安顿解释者“历史性”的有效途径,与如今一些诠释学者的看法不谋而合。这会对建立中国的经典诠释学起到有意义的借鉴作用。本文的研究方法有两点,一是注意理清王申子易学思想在易学史上的传承脉络。也即考察王申子学说从何而来,对后世易学有何影响,从而对王申子的易学在易学史上和理学史上的地位有一个准确的定位。所以,基本上在讨论任何一个王申子的观点的时候,都会对这一观点的渊源做一个纵向的回顾,有时伴随着横向的与同时代易学学说的比较。二是,注意王申子易学的个人色彩。考察王申子的对易学诸范畴的理解与正统理学有何不同,这些不同又有什么样的个人、历史、地域以及学术根源。所以本文部分引入当代诠释学的理论,对王氏的学说加以历史的考察。比如,既分析其隐居不仕的历史原因,也考察隐居又给他的易学学说带来何种影响;既从其对《周易》经典的诠释中分析其个人性格,也由所总结之性格特点与其易学学说相印证,探求其个人性格与其学术思想的相互的潜在影响。结论是,元代的易学多为象数之学或图书之学,如王氏这样的真正意义的天人性命之学并不多见。而且王氏对于象数之学、《河》、《洛》之学乃至占筮之学尽皆精通,并与“义理”之学融会贯通,真可以说“象数之源毕具,性命之理全彰。”王氏易学具有较为独特面貌。这表现在一系列的折衷和融通之中,如象数和义理,汉学和宋学,理学和心学,理一元论和气论,儒家和道家等等。王申子作为两宋以至明代理学承续的中间一环,其学术体系的建构,其治易之倾向,其对某些理学主要范畴的诠释,都展现出折衷诸家而成就自家之言的特点,具有承前启后而不可或缺的特质。而这众多的折衷和融通形成了王氏独具特色又成果斐然的易学诠释体系,对于我国建立中国哲学的经典诠释学具有较大的启发意义。由一系列的折衷和融通还形成了王氏既易简自然又兼容并包的易学特色,亦展现了王申不拘师法、兼容并包的学术胸怀。这种胸怀非常难能可贵,即使在今天也有重要的价值。因为这意味着一种多元化的思维方式和多元主义的精神。多元则赋予每一个存在以自由彰显自身的机会,多元意味着打破逻各斯中心主义,改变弱势群体的边缘化状态。对于解决政治、民族、环境、社会和学术的种种争端和矛盾,可以提供更广阔的交流的平台和更适切的解决途径。更多还原

【Abstract】 WANG Shen-zi(王申子)was a preeminent thinker of Zhouyi(周易)who lived in such a period between the end of the Song Dynasty and the middle-and-end of the Yuan Dynasty.By reason that this period was quite chaotic Wang died to the world during all his life.So we can see little of his story in history books,But as a researcher of Zhouyi, he touched a very high spot.His viewpoint can be found in many Yiology books in Ming and Qing dynasty.It shows that Wang’s Yi-study has his own unique value in Yiology history.At that time when Wang lived in there were so many chaos caused by war that the masses had no means to live,and the Han nationality was governed and enslaved by different race at that time.This environment made Wang’s thinking be filled with self-contradictions.On the one hand,he must be worldly wise and make himself safe, on the other hand,he was worried about his motherland and wished he could have save his country.Therefore at one side he continued to clarify the naturalness and inaction and obedience to the Mondate of heaven(天命);and at the other hand he claim that a real man of honour(君子)should go after "righteousness"(义)and know clearly what position he should be in and take on his historical duty.We can see that both Confucianism(儒家)and Daoism have effect on Wang’s thinking.Wang’s Yi-study was based on the New-confucianism(宋明理学),he inherited and developed Cheng and Zhu’s Li-ology(理学).At the time he lived in there were many collections among many learning genres.For instances,between image-number(象数) and philosophical connotations(义理),between Confucianism and Daoism,between Zhu-xi’thinking and Lu jiu-yuan’s thinking,between Qi(元气)and Idea(理),etc.This made Wang’s Yi-study shows a charactoristic of attempering and integration.At the same time,on account of the independence study feature in Shu(蜀),Wang shen-zi often breaks the routine and brings some of his own points.Wang’s Yi-study can be divided to 2 parts,one is his leaning of He-tu(河图)and Luo-shu(洛书),the other is the explaination of the Zhou-yi sentence by sentence.The two parts are tightly connected with each other by logic.The first part is the base of his whole theoy,because it discribed the process of how the sage(圣人)create Zhou-yi according to the Dao of heaven.It means that the first part explains where Zhou-yi comes from,it also means that this part tell us the ultimate reason that why we also say Yi involves all the "Idea".The second part mostly says that how the sage manage the whole world by means of the "Idea" in Zhou-yi after Zhou-yi being created.In Wang’s learning of He-tu and Luo-shu,the most charactristic part is his discription about how the sage set forth the eight hexagrames(八卦),it tell us a best reason why the postions of the eight hexagrames can’t be removed.And Wang’s learning of He-tu and Luo-shu is not only localized in image-number deduction,but also has a "Grand Ultimate"(太极)as a ultimate reason in philosophical connotations. In fact,the deduction of image-number is only the "symbol" of the creation of the "Grand Ultimate".The explanation of Zhou-yi sentence by sentence is basicaly a further interprtation about the benefits and affects of "Idea" in all kinds of situation in the real world.The purpose of this part is to settle down nicely our life in the complicated world,and stand upright our principle part of our life.This purpose is consistence with Chinese Confucianism traditional ideal.In this part,Wang told about a series of important categories and propostions of New-confusianism.These categories and propostions consist of about 3 parts.The first part is about ontology,it involves "Non Ultimate"(无极)"Grand Ultimate" "Idea and Qi"(理气)"movement and silence"(动静),etc.The second prat is about nature and fate(性命),it involves "Idea" "nature" "fate" "middle & correct"(中正)"benevolence & righteous"(仁义)etc.The third part is about practice(工夫),it involves "Idea and Desire"(理欲)"knowledge and practice(知行)" "Sincerity and Respect"(诚敬)etc.In his ontology,he disagree Zhu-xi(朱熹)’s appointment that "Non Ultimat" and "Grand Ultimate" is one thing.Wang differenciates Non Ultimate and Grand Ultimate,he points Non Ultimate as the pure "Idea",and he point "Grand Ultimate" as an existence in which there are both Idea and Qi.Furthermore due to his knowledge background of He-tu and Luo-shu,he describe the "Grand Ultimate" as an existence which has undiffrenciated "Idea,Qi、Image and Number" in it.When Wang talks about the proposition "Non Ultimate then Grand Ultimate"(无极而太极),he explain it as "Existing comes from Non-existing",the latter is a Daoism proposition,so we can see some typical characters of a kind of colletion between Confucianism and Daoism from Wang’s discription.When talks about the relationship between Idea and Qi,Wang approve Zhu-xi’s viewpoint that we can’t separate Idea from Qi,but in Zhu-xi’s theory the relationship of Idea and Qi is an exterior connected unification,that is what Wang can’t agree with.At the same time he disagree Lu jiu-yuan’s standpoint that Idea is just our Heart.About Idea Nature and Fate,Wang basicaly inherits Cheng and Zhu’s thoughts,he connect Idea Qi,Nature Middle & Correct and Benevolence&Righteousness as a whole. But Wang didn’t speak of"Nature from Heaven"(天命之性)and "Nature from Qi"(气质之性)straightly.In general,Wang’s theory of Nature tends to Lu jiu-yuan’s heart-mind theory,when he speak of "nature" he usually means the "Nature from Heaven",and the "Nature" consists of Middle&Correct and Benevolence&Righteousness.Wang seldom speak of "Nature from Qi",but his viewpoint is not completly coherent with Lu jiu-yuan’s,the difference is he didn’t disagree the clear or muddy Qi can affect the Nature of human and animals.In his moral practice theory,Wang’s opinion is we should change our "Nature from Qi" by practice of "keep Idea and get rid of Desire".We must fear and cautious about badness emerged from our heart,we must let our heart be quiet and clear,we must be Sincere and Respect,then we can be sage.In this field,Wang’s theory of"Quiet" and "Respect",and his theory of "feel of badness then at the same time return to Idea"(觉即是复)is one valuable ring in the history of Li-ology from Song dynasty to Ming dynasty.Especially his theoy of "feel of badness then at the same time return to Idea" can be regarded as the ancestor thought of Wang yang-ming’s theory of "realization is practice"(知行合一).In addition,connected with the pop subject about Chinese hermeneutics reconstruction,we can see many valuable places in Wang’s system of explanation of Zhou-yi.For example,he has not only many kinds of Chinese traditinal ways of text explanation,but also a tendency of conforme the hermeneutics of dogmatism and the intentionism.The most valuable thing to contempory hermeneutics is his golden mean which is very reasonable,it means he can afford a useful method to settle down nicely the "historic characteristic" of the interpreter.And this appoinment happen to have the same view with some hermeneutics researcher.The way of this article’s research mairdy has two points,one is to clarify what postion Wang’s Yi-study take up in the Yi-olory and Li-ology history.So whenever we talk about one of Wang’s viewpoint we try to run back over the source of it,sometimes we compare those Yi-studies which is contemporary with Wang to his own study.The other is we want to clarify what is Wang’s own character in his theory.So we review the differences between Wang’s thought and the classical Li-ology thoughs,and try to find out the source in the fields of history or section or kidney and thinking of Wang’s own thoughts.For example,we analyze the historical reason of his retirement to the world, and find out the mutual latent influnce between his character and his thoughts.更多还原