【作者】 王棋；

【导师】 王新春；

【作者基本信息】 山东大学 ， 中国哲学， 2009， 博士

【摘要】 荀爽(128—190),字慈明,一名谓,与郑玄、虞翻并称东汉象数易学三大家。对于荀爽易学,学界已给予了关注,陆续发表了一系列与之相关的文章与著作,专题研究相当深入,成果不菲。但是,相对于郑玄、虞翻易学已经有了系统的研究专著来说,学界对于荀爽易学的研究还是远远不够,尤其是从汉代易学乃至整个汉代经学的大视域下加以系统研究,仍显薄弱。荀爽易学的学术精神未予充分彰显,荀爽易学尚待开掘的领域较多,值得探讨的空间很大。这为本文从新的角度介入荀爽易学研究提供了潜在的可能。在熟悉学界已有研究成果的基础上,本文将荀爽易学置于汉代经学、汉代易学的大视域下,深入分析荀爽易学的思想架构及内涵,突显其时代意蕴与学术特质,肯定荀爽易学的独特价值,以期更好地理解与把握汉代象数易学乃至整个易学的发展。本论文分五章,内容择要如下:第一章,时代与学术。东汉一朝,今文经学为官方意识形态,目的是调整政治体制内部矛盾,维护社会稳定与国家长治久安。至汉末,社会危机严重,今文经学式微,古文经学复兴,融合今文经学,经学发展出现新局面。荀爽易学是其学术意识自觉、反思时代问题的理论结晶。本章分两节。第一节,时代问题之反思。东汉末年,统治阶级内部士大夫官僚和宦官的冲突与斗争集汉末政治危机之焦点,引致党锢之祸的爆发,反映了道德与政治的冲突,因而政治危机可归结为道德危机。黄巾大起义也暴露了官方神学经学的粗陋与荒诞,阴阳灾异说彻底破产。第二节,学术意识之自觉。东汉今文经学笼罩在神学的帷幕之下,兼之经学师法、家法的限制以及经学围绕政治、经济利益的冲突,都是今文经学衰微的直接因素。今文经易学发展至东汉,不再着意易学体系的建构,偏重于拘守成规而少于开拓创新。古文经学大兴,吸收今文经学有利因素,与今文经学由对垒走向融合。反映在易学领域中,注经派象数易学兴起,立足于古文经费氏易学,改造今文经京房易学,加以整合而创新,推动了东汉易学的发展。荀爽在易学专门之学的话语系统下反思时代与学术问题,寻求社会政治秩序的根据,探索社会秩序的建设。第二章,荀爽易学的形成。荀爽一生游走于政治与学术之间,其易学的形成既有深厚的家学渊源,又有今古文经易学的师承授受。本章分五节。第一节,生平事迹。荀爽在成长中深受父辈们博识通学、评议时政、弘扬儒家理想的高尚品德与斗争精神的熏陶与浸染,影响其日后对学术与政治的理解方向,奠定其未来学术生命与政治生涯的时代基调。荀爽第一次入仕,遇党锢之祸,隐遁著述,成果甚丰,为一世硕儒。党锢解除后,为挽救政治危机,实现社会新生,荀爽二次入仕,几振国命,未竟而卒。第二节,家学渊源。先秦礼学大师荀子是荀爽的十二代先祖,荀子的礼学对汉代经学的传承及其在汉代形成显赫的思潮产生过深远影响,这为荀爽易学提供了深厚的家学渊源。荀子解《易》合于孔子易学精神,这为荀爽传承民间费氏易学奠定了理论基础。第三节,传《易》师承。荀爽曾从师学习今文经《京氏易》,因应时代需要,转而学习古文经《费氏易》,是费氏易学学派的重要传人。马融传《费氏易》,以义理为主,兼顾象数,以传解经,尤其是他打破师法、家法而革新易学的精神,荀爽深受启发。荀爽本于费氏易学,突破与转化今文经京房易学,升华出具有高度原创性的荀氏易学。第四节,荀爽易学著述与辑本。唐代易学家李鼎祚的《周易集解》引荀氏《易传》本文,对荀爽易学有保存之功。以李本为底本,清代辑佚家整理出荀爽《易传》的辑本。相较而言,黄奭的《汉学堂经解》本详实全面,不仅辑录了荀爽《易》注在递相流传中后人增益的不同看法,而且也添加了辑佚家个人的理解,是清代关于荀爽《易》注特色鲜明的辑本。第五节,荀爽与《九家易》。关于荀爽与《九家易》的关系问题,历来有荀爽集《九家易》与《九家易》宗主荀爽两种对立观点。前一种一观点实不能成立,因为《九家易》非淮南九师古易,其文本至少在虞翻生活的三国时期集结而成。民国时期象数易学家尚秉和根据《九家易》中有古易思想,认为《九家易》为古易,早于荀爽,故而肯定易学史上流传的荀爽集结《九家易》这一观点可信不虚。究其实,尚秉和先生对于这一观点并未给予严密证明。荀爽易学何以为《九家易》所宗主,一个重要原因就是荀爽发展了象数易学,具有独特的思想与学术价值。第三章,荀爽象数学说的重建。作为汉末易学大家,荀爽是透过一系列象数体例的建构完成象数学说重建任务的。本章分四节。第一节,乾坤合居:卦气说。荀爽卦气说中有三个重要内容:乾坤体用论、乾坤合居说、乾坤终始说。首先,荀爽易学将体与用两个概念联系起来,引入《周易》的解释当中,提出乾坤为体、阴阳为用的易学新理念。其次,荀爽将传统卦气说纳入乾坤为体、阴阳为用的框架中,创造性地将十二消息卦气说与八卦卦气说做了整合,构筑了体用不离的乾坤合居说。乾坤合居说是讲十二消息卦符示的阴阳乃至六十四卦符示的阴阳皆为乾坤之体所涵摄,是乾坤之体的用。最后,荀爽提出乾坤终始说,即坎离终始说和泰否终始说两个学说,揭示了乾坤、坎离、泰否之间的内在联系,其中贯串着乾坤为体、阴阳为用、体用合一的易学原则。第二节,乾坤升降:升降说。荀爽在综合前人相关理论资源的基础之上,发掘《易传》乾坤为《易》之门户这一易学理念的意义内涵,引申出乾坤对待为体、阴阳升降为用的思想,推出乾坤升降象数学说。在乾坤对待为体、阴阳升降为用的易学理念下,荀爽从深层探讨乾坤与坎离之间的关系,提出阳性欲升、阴性欲承的阴阳本性说,以及基于阴阳之性,乾九二爻之阳升居坤五爻之位,坤六五爻之阴降居乾二爻之位的乾坤升降核心法则。荀爽将此法则推展为乾坤两卦之间乾九四爻之阳降居坤初六爻位,坤初六爻之阴升居乾四爻之位,乾上爻之阳降居坤三爻之位,坤六三爻之阴升居乾上爻之位。如此,乾坤两卦通过乾升坤降的方式达至理想目标成两个既济卦,这就是荀爽易学中的成既济说。荀爽还将此法则推展至乾坤两卦之外六十二卦当中,凡五爻以下的阳爻宜应升居五爻之位,凡二爻以上的阴爻宜应降居二爻之位。在乾坤为体、阴阳为用易学理念下,荀爽将乾坤成既济说中乾二爻之阳与坤五爻之阴二者升降的原则进一步贯彻下去,发明了泰卦成既济卦的升降说,从更深层揭示了乾坤与泰否之间的关系。第三节,乾坤交通:卦变说。如果说升降说是从卦之所当往来揭示六十四卦内在的普遍法则,那么卦变说则是进一步贯彻乾坤升降的普遍法则,从卦之所自来立论,揭示六十四卦内在的普遍联系。卦变与变卦不同,卦变是揭示六十四卦必然的普遍联系。荀爽卦变说的主要内容是说乾坤效法天地,交通往来,升降互易,生诸卦。乾坤交通生出诸卦的规则有二:其一,乾坤别卦交通,阴阳往来,生消息卦,消息卦生杂卦。具体言之,是乾坤别卦交通,生一阴一阳消息卦、二阴二阳消息卦、三阴三阳消息卦以及四阴四阳消息卦、五阴五阳消息卦。其中一阴一阳消息卦、二阴二阳消息卦在乾坤交通的方式下生杂卦,三阴三阳的消息卦泰否卦其上下乾坤经卦交通也生杂卦,而四阴四阳消息卦、五阴五阳消息卦则不生杂卦。其二,乾坤别卦往来交通生六子别卦,六子别卦生杂卦。合而言之,荀爽易学卦变说是以乾坤交通为变易出诸卦的总纲,透过六十四卦卦与卦往来变化中内在的普遍联系,探求阴阳二气变化的必然规律与法则的。第四节,阴阳流转与贞正:爻位说。荀爽易学爻位说揭示的是宇宙间阴阳各据它们的本性,由不正而归于正,由无序而归于有序,流行变化,循环不已。据此,荀爽在《易传》爻位说的基础上做了发展,认为阴阳爻位关系不仅是静态,而且更是动态地发生升降的变化,他置阴阳爻于乾坤升降的动态视野下,探讨其在爻位上流动迁转的基本情状及其规律与法则,并以据、承、比、应、贞、乘、隔、征等为爻位体例阐释阴阳爻本于阴阳之性由不当位而当位、由不正而正相互推移,不断变化。荀爽易学爻位说揭示与概括了阴阳流行变化的理想情状是阳据阴,阴承阳,阴阳相比,阴阳相应,而归于贞正,阴阳各当其位;与之不同,阴阳流动中阴乘阳、阴阳相隔的情状违背了阴阳本性,结果不吉而凶。荀爽基于升降说中阴阳变化的根本律则,从阴阳爻是否遵循阳升阴承的本性与法则考察阴阳爻流转变迁之情状及其规律,打通《周易》象与辞的联系,发掘《周易》的普遍原理,指导吉凶休咎的判断与前瞻。上述在易学与经学互动的背景下梳理了荀爽易学象数学说的内在逻辑,揭示了荀爽易学对传统象数易学的继承与发展,以及荀爽易学中象数学说的内在关联。透过对荀爽建构象数学说的理路的分析,本文将深入荀爽易学内部,以期窥见荀爽易学天人之学的独特思想底蕴。第四章,乾坤为体、阴阳为用理念下的易学天人之学。易学是在缘数独特话语系统中以三才之道为核心贯通天地人的天人之学,荀爽易学办是如此,他透过象数学说的建构展示其对总体宇宙的理解,以及对社会人生之所以然、之所应然的理解。本章分三节。第一节,总体宇宙图景。荀爽在阴阳新说的基础之上架构天人宇宙图景,表达了他对总体宇宙的哲学思考。这一节分两个部分:阴阳新说与天人宇宙图景的开显。阴阳新说。荀爽阴阳新说的独特之处是:第一,探讨了一阴一阳交替变化、循环无端的内在法则是阳性欲升、阴性欲承;第二,强化了阳主阴从的传统观念,提出阳命阴成的阴阳新说。荀爽肯定阴阳既有对待又有相互转化的关系,更突出阴阳对待而共在的关系。据此,他发展出阴阳交易的理论。他认为阴阳只有交易才能一施一化,一主一从。主从关系表现于阳据阴、阴承阳,阴阳不仅相应,而且相亲比。如此,阴阳和合化生,大化流行不已。阴阳皆依据本性而当位得正,并非静态,而是动态地朝向应然的目标升降往来,变化不息。阴阳自天地而来,天地往来,各有终极定位,因此阴阳依据本性,升降往来,亦各有终极定位,落实在爻位上,阴阳爻在爻位上升降推移,各自圆成于二五爻之中位。总之,大化流行中的阴与阳皆有本然所自和应然所趋。天人宇宙图景的开显。荀爽易学在阴阳新说的基础之上透过一系列象数体例的建构开显了天人宇宙图景,即,宇宙在阴阳二气的推荡中不断变化,生生日新,万象息息相连,融为一体。基于宇宙终极根基天地的正定,荀爽易学开示人之所以为人、万物之所以为万物的哲学思想。荀爽还从现实关怀出发,反思天人感应论的理论缺陷与不足,指出这种缺陷与不足主要表现在不能本于天地而确立人之所以为人的终极依据,故不能达到人与天的统一。据此,归本人事的荀爽易学重在探讨从实然向应然的过渡问题,揭示人与天之间的应然关系。这为荀爽贯彻其体与用统一的思想,从用的层面论述人与天的统一,提供了天人宇宙的总体视野。第二节,易学语境下的礼之人文精神。荀爽处于今古文经学融合的学术大环境下,认为六经一贯之义人文之礼是社会理想秩序的根本基础。荀爽视礼为天人共在的普遍规律、法则与依据,礼凝炼着天地的生生之德,是宇宙自然秩序落实于人文秩序的集中体现。对此,荀爽给予了易象学的阐释。荀爽易学基于现实人文的关怀,突显人在天人关系中的主体能动性,以人道合于天道,拨乱反正,构建和谐社会,有德者宜应升居尊位,相应地,失德者则宜应降居下位,各有其应然之位,上下有序,尊卑有别。荀爽将人道与天道的统一归结于人对礼的遵守与践履,认为升居尊位者,修行谦让之德、节制之德,以成己成人的天下情怀,追求与实现内圣外王的人生价值与理想境界;而降居下位者也应修德,安身立命,实现人生的最大价值。在具体的道德实践中,荀爽将人的本质不是定位于人生命向上的强度,而是关注人平面的与现实接触的形气的量度,以人文之礼来节情制欲。第三节,随时变易、以人合天的中和理想。本节主要论述两个方面的内容,即与时抑扬、臻达中和。与时抑扬。荀爽易学中,时为客观规律、外在尺度,具有象数的精确性,认识与把握天道,离不开象数方式。荀爽汲取两汉自然科学成果,整合象数方法,建立象数体系,是其追求人与天统一的象数易学的一个表现。不仅如此,荀爽易学从价值的应然的视野透过时的变化去理解与把握天道,具有将时内化为主体尺度的解释倾向。在荀爽易学中,乾为时,坤为空,时空一体,乾坤合而为一。根据乾坤为体、阴阳为用的易学理念,荀爽认为乾六爻皆表征君子之道,并通过乾坤两卦阴阳往来交易而得到显发。他还视余六十二卦诸爻表征不同的时,随着时的不同,阴阳爻的流转皆应当归趋于最佳秩序。而这只是它们发展变化的方向。具体到每个卦,阴阳结构不同,所展现的时态义也不同,具体的发展与变化也有所不同。因而,荀爽解《易》不仅以乾坤为体、阴阳为用的理念发掘卦爻应然的变化发展趋势与理想目标,也结合它们所处的不同时义来解释《周易》的思想内涵。他认为人道合于天道就是要随时变易,与时偕行,合于时遇、机遇而创造社会与人生价值。臻达中和。荀爽因应时代对天人之学的要求,根于儒家人文价值理想,把握到易之道的精髓乃是中,他认为只有人道与天道相统一,才能通达中和境界。中作为理想目标与终极诉求集中体现了荀爽易学的总体宇宙关怀和终极人文关切。荀爽认为中是宇宙阴阳和谐有序的最理想状态,于卦爻就是二五之爻,于爻位是二五爻之位。荀爽发明了以阳升居五爻爻位、阴降居二爻爻位为核心法则的升降说,建构了突显升降说的象数学说体系,为指导社会秩序的建设提供了象数易学理论依据。荀爽运用中和说阐发了儒家的当位思想、德位统一的理想,内蕴儒家内圣外王相统一的理想人格追求与分位切当、尊卑有序、并行不悖、和谐共处的美好社会理想。由此,儒家中和价值观念与理想追求得到了充分彰显与阐扬。第五章,荀爽易学的影响与评价。本章分三节。第一节,荀爽后学。荀爽后学主要保存和延续了荀爽象数易学,但荀爽后学中也有向义理之学发展的倾向。第二节,荀爽易学的影响。荀爽易学以象数为主,兼顾义理,在两汉象数易学向魏晋义理易学的过渡与转型时期,为虞翻易学、九家易易学提供了重要的理论资源,亦为王弼义理易学借鉴与吸纳,对后世象数易学与义理易学也产生了深远影响。第三节,荀爽易学评价。荀爽以阴阳观念为基础建构象数易学,传承与发扬了费氏易学学派以传解经的易学传统,在汉魏时期象数易学向义理易学过渡与转型中发挥了重要作用。荀爽易学归本《周易》而建构象数易学学说体系,树立起乾坤为体、阴阳为用的易学新理念,尽管没有达到后世体用论的高度,但无疑为其开启了理论先声。荀爽于乾坤为体、阴阳为用的易学理念下开掘易学天人之学的深层内蕴,指出推天道以明人道、法天道以开人文的易学天人之学应有之义在于,人道效法天道,合于天道,实现人道与天道的统一。荀爽本着乾坤为体、阴阳为用的体用理念将此义突显出来,并加以发挥,构筑起其独具特色的易学天人之学。他视社会政治秩序的形而上依据在于天道,又将之落实为人道,集中体现于礼,认为依礼而建设社会人文秩序,就能顺天应人,通达天人中和之理想,实现社会人生价值。儒家礼乐文化精神、中和的价值理念与人生追求在荀爽易学天人之学中都得到了富有特色的象数形式的阐扬。荀爽易学传承与创新的学术精神,关注现实、批判政治与建设秩序的儒家担当精神,升降变易的生生不息之精神,随时而中的社会人生价值理想,无疑均可成为今天社会与学术建设的丰赡的文化资源,有其独特的学术价值与实践意义。更多还原

【Abstract】 Xun Shuang（128AD-190AD）（荀爽）, with another name Xun Xu（荀谞）, z.Ciming（慈明）, together with Zheng Xuan and Yu Fan, is deemed as one of the three most important scholars in the Zhouyi Studies in the Eastern Han Dynasty. The academia has paid much attention to Xun Shuang’s studies of Zhouyi, with a number of books and research papers being published. The study can be said thorough, and has acquired many achievements. But compared with that of Zheng Xuan and Yu Fan’s, it can not be said enough. The systemic study on it is still inadequate, especially from a broader perspective of the studies of Zhouyi vis-a-vis the studies of Scriptures in Han Dynasty. Xun Shuang’s studies of Zhouyi have their own characteristics in academic study; its historical status and value have not been fully discovered. There are a lot of study areas and vast space that should be explored. This provides me a chance to explore the study of Xun Shuang’s theory about Zhouyi, especially on the perspectives and methodologies. Based on the aquired achievements, this thesis will give a deeper analysis to Xun Shuang’s studies of Zhouyi from a wider perspective, and it will focus on the frames and connotations of Xun Shuang’s studies of Zhouyi in order to show its historical meaning and academic character. By virtue of its unique value, this thesis will give a better understanding and take hold of the development of Numberology of Zhouyi Studies in Han Dynasty and therefore the evolution of Zhouyi Studies.This thesis can be divided into five chapters as follows:Chapter One: The times and academia. In Easten Han era, the official ideology was the New Text of Scripture Studies（今文经学） which aimed to reconfigure the conflicts within the political system and maintain social stability. But it gradually lost its power with the growing serious social crises by the end of Han. Xun Shuang’s study of Zhouyi came out as a response to his time.Chapter one is divided into two sections. Section one covers the reflections of the problems of its era, and section two mentions the awareness of academic consciousness.Section One: The reflections of the problems of its era. At the end of Eastern Han Dynasty, all the crises resulted from the political crises. Within the ruling class, there were full of complicated contradictions between Literati and Far Relatives, Literati and Eunuch, Far Relatives and Eunuch, Literati and Imperial power. But the most serious crisis was the contradictions between the Group of Literati and the Group of Eunuch. This was the focal points of the political crises at the end of Han Dynasty, it lead to the broke out of the Dang Gu conflicts（党锢之祸）, and this conflict reflected the moral and political contradiction. Shortly after the Dang Gu conflicts, the contradictions between the ruling class and the ruled class led to the Huang Jin uprising（黄巾起义）. The uprising revealed the absurdity of the official ideology and marked the complete bankruptcy of the theory of Yin, Yang and disaster（阴阳灾异说）.Section Two: The awareness of academic consciousness. The New Text of Scripture Studies was under the curtain of the theology. Also, the Scripture Studies scholars’ family law and the law of master have their own limitations. Besides, the conflicts of political and economic interests revolved around the Scripture Studies. All these elements together directly lead to the decline of the Scripture Studies. The New Text of the Scripture Studies in Western Han Dynasty was devoted to construction of the system of Zhouyi. By contrast, in Eastern Han, more focus was put on keeping the existing theory rather than on theoretical creation. The relationship between the Old and New Text of Scripture Studies in the early Eastern Han Dynasty evloved from conflicts to the merging. After absorbing the favorable factors of the New Text of Scripture Studies, the Old and New Text of Scripture Studies move toward integration. Their theories were originally from the School of Fei in the Old Text of Scripture Studies. Through the reconstruction of Jing Fang’s theory of the New Text of Scripture Studies, they integrated them and gave their own innovations. The thinkers in the social critical thoughts borrowed the concepts of Heaven and Human, Ins and Outs（本末）, Name and Reality（名实） from Zhouyi to pursue rational thinking about social problems. Xun Shuang gave his creative and original research and investigations to the academic problems in his time by virtue of both Old and New Texts of Scripture Studies. Xun Shuang reflected problems of his time and academy at the language system of the special study of Zhouyi Study, so as to find out the foundation of social and political order and explore the construction of social order. Through these actions, he gave his own answer to them.Chapter Two: Formation of Xun Shuang’s studies on Zhouyi. In his whole life, Xun Shuang wandered between academia and politics. The formation of his theory of Zhouyi is both due to his family tradition and to his learning from his teachers. Xun Shuang wrote Interpretation of Fei s Zhouyi Theory （为《费易》作《传》）. Nevertheless, Nine School’s explanations to the Zhouyi （九家易） is not his work.It can be divided into five sections.Section One: His life. Xun Shuang was deeply influenced by his forefathers’ wide knowledge, the noble virtue and critical spirit of critic on the politics at his time and the promotion of Confucian ideals. This influence was so deep that it influenced his way of understanding to the academy and politics in the future, and what is more, it gave the foundation of his academic life and political career. When he first stepped on the political arena, Dang Gu Conflict took place. Therefore, Xun Shuang exited from the center of political power to write books in reclusion. He wrote a number of books and became a famous Confucian at his time. In order to solve the political crises, release the social contradictions, regenerate the society, and fulfill his long political dream, he entered into the political stratum for the second time. At this time, he took a strong sense of social responsibility and mission, and approximately revived his country, but before the mission was finished, he died.Section Two: Family Genealogy and Influence. Xun Shuang is the 12^th-generation grandson of Xun Zi, who is the Master of Ritual. Xun-zi’s study in Ritual had a far-reaching influence on the Scriptures of Studies in Han Dynasty. The edification of Ritual and Yue cultural environment in his family was the foundation for Xun Shuang’s humanistic spirit in Zhouyi study. Xun-zi spirit, which was the same as that of Confucius on the explanation of Zhouyi, gave the basement for Xun Shuang to impart Fei’s School on the Zhouyi Study.Section Three: His teachers and students. Xun Shuang had studied Jing’s New Text of Zhouyi Study, for the requirement of his time, he turned to study Fei’s Old Text of Zhouyi Study. He was an important inheritance of Fei. The thoughts of Ma Rong, who was one of Fei’s School on the Zhouyi Studies, based on the Righteousness and Rationality, taking into account of Numberology, while explaining Zhouyi with the use of I Zhuan（易传）. Ma Rong’s theory of Zhouyi Study broke through the law of master and family and for that matter involved some spirit of innovation. Xun Shuang was much inspired by Ma Rong. His theory was based upon Fei’s theory of Zhouyi Study, and with some amalgamation, summary and transcendence, he sublimated his own theory of Zhouyi Study with originality.Section Four: His works and compilation. This section will discuss the book of Li Dingzuo’s（李鼎柞）Collection and Explanation to the Zhouyi（周易集解） which is a reference to Xun’s explanation to the Yi Zhuan. In the Qing Dynasty, the compilers who collected the lost books had published many versions of Xun Shuang’s Yi Zhuan. Comparatively speaking, Huang Shi’s Explanation to the Zhouyi in School in Han Dynasty（汉学堂经解） and The Investigation to Huang’s Lost books（黄氏逸书考） are more detailed and comprehensive. This book not only included compilations of Xun Shuang’s notes to Zhouyi and some later scholar’s views on them, but also added compilers’ understandings to them. This makes Xun Shuang’s book have much academic value, and also made this version a special compile in Qing Dynasty.Section Five: Xun Shuang and Nine School’s explanations to the Zhouyi（九家易）. As for the relationship between Xun Shuang and Nine School’s explanations to the Zhouyi, there are two conflicting viewpoints: （l）Xun Shuang’s thoughts as the collection of these nine school’s ideas（荀集九家） and （2） Xun Shuang’s thoughts origining the nine school’s ideas （九家宗荀）. The first viewpoint actually cannot stand up. As we know, Nine School’s explanations to the Zhouyi was not The ancient Zhouyi of Nine Masters in the South of River of Huai（淮南九师古易）. Its text was compiled no later than Yu Fan’s time in the Three Kingdom Dynasty. Shang Binghe, a scholar of Numberology in Zhouyi Studies in the period of Republic of China, held the first viewpoint. He got this idea from the point that some thoughts of ancient Zhouyi was included in the Nine School’s explanations to the Zhouyi. And Nine School’s explanations to the Zhouyi came out before Xun Shuang’s work. So, he came to the conclusion that this viewpoint is believable. But in fact, he did not discuss the views in Nine School’s explanations to the Zhouyi. As to the latter viewpoint, why nine school’s ideas are originally from Xun Shuang’s thoughts? Why Xun Shuang became the originality of Nine School’s explanations to the Zhouyi? The reasons are complicated but one of the most important is that Xun Shuang developed Numberology of Zhouyi, which had unique academic features and values in thought.Chapter Three: The reestablishment of Xun Shuang’s Numberology of Zhouyi Studies. As the Master of Zhouyi in late Han, Xun Shuang completed the task of reconstructing Nmuberology of Zhouyi. This Chapter can be divided into four sections. Section One: The combination of Qian and Kun: Theory of Hexagrams （卦） and Qi. This section discussed three important parts of Xun Shuang’s theory of Trigrams and Qi, these three parts are the theory of Qian and Kun as the base, Yin and Yang for practical application, the theory of the combination of Qian and Kun and the theory of Qian and Kun as the beginning and ending.Xun Shuang’s theory of Zhouyi Study had combined the concepts of base and practical application and introduced them to the explanation of Zhouyi. what is more, he innovated some new ideas like Qian and Kun as the base, Yin and Yang for practical application. Xun Shuang introduced traditional theory of Trigrams and Qi into this theory. He combined the theory of Hexagrams and Qi with Hexagrams and Qi of Ba Gua creatively, and built the theory of the combination of Qian and Kun in which Qian, Kun, space and time are combined together, base and practical application can not be divided. The theory of the combination of Qian and Kun talked about the base of Qian and Kun contains the practical application of 64 Gua, Yin and Yang. While the theory of Qian and Kun as the beginning and ending reveals the principle of inner consistence of the base and practical application in the theory of Hexagrams and Qi. Xun Shuang’s theory of Qian and Kun as the beginning and ending was consist of two parts, theory of Kan and Li as the beginning and ending and theory of Tai and Pi as the beginning and ending. These two theories gave elaborate explanations to the inner relationships of Qian and Kun, Kan and Li, Tai and Pi.Section Two: the theory of ups and downs of Qian and Kun. Xun Shuang based upon his former scholars’ similar theories, and explored the meaning of Qian and Kun as the gate to the study of Zhouyi（乾坤为《易》之门户）, and came to the conclusion that Qian and Kun as the base, Yin and Yang for practical application. Xun Shuang explored the relationships between Qian,Kun and Kan, Li from a deeper level. Then, he advanced the theory of essentiality of Yin and Yang in which Yang is going up and Yin is going down, and the core principle of the ups and downs of Qian and Kun, this principle, was based upon the nature of Yin and Yang, the Yang of nine-two Yao（九二爻） of Qian went up to the location of the fifth Yao of Kun, six-five Yao of Yin went down to the location of the second Yao of Gan. Xun Shuang developed this principle, he insisted that the Yang of nine-four Yao of Gan went down to the location of the first Yao of Kun, the Yin of first Yao of Kun went up to the location of the forth Yao of Gan, the Yang of superior Yao of Gan went down to the location of the third Yao of Kun, the Yin of six-three Yao of Kun went up to the location of the superior Yao of Gan. He extended this principle to the usage of the other 62 Trigrams besides Qian and Kun. He believed that the Yang Yao which is below the fifth Yao should go up to the location of the fifth Yao, the Yin Yao which is above the second Yao should go down to the location of the second Yao. The ideal model of the ups and downs of Qian and Kun are the Trigrams of Cheng Liang and Ji Ji（既济）. Under the thoughts of Qian and Kun as the base, Yin and Yang for practical application, Xun Shuang carried this principle further and invented the theory of ups and downs of Tai and Ji Ji Trigrams, so that revealed the relationships of Qian, Kun and Tai, Pi from a deeper level.Section Three: the changes of Trigrams of Qian and Kun. If we say that the theory of ups and downs revealed the general principle of the trend of Hexagrams, then, the theory of the changes of Hexagrams will be the practice of this principle. From the formation of the Hexagrams, we know that is revealed the general principle of Hexagrams. The changes of Hexagrams（卦变）is different from the Hexagrams’ change（变卦）. The former reveals the universal and inevitable relations in the 64 Hexagrams, it reflects the relations in this world are universal and inevitable. The main content of Xun Shuang’s theory of the changes of Trigrams is that Qian and Kun imitate the way of Heaven and Earth, they communicated with each other, with the changes of ups and downs and become the 64 hexagrams（64卦）. There are two principles for them to change, the first one is that Qian and Kun were divided and communicated with each other, so that the hexagrams came into being. Yin and Yang consist of the Xiao Xi Gua hexagram（消息卦）, two Yin and two Yang that is Xiao Xi Gua hexagram gave born to the Za Gua hexagram（杂卦）, and three Yin and three Yan Xiao Xi Gua hexagram makes Za Gua hexagram through the communication of Qian and Kun. There is no four Yin and Yang, five Yin and Yang of Xiao Xi Gua hexagram and Za Gua hexagram. The second one is that the communication of Qian and Kun makes the Liu Zi Bie Gua hexagram（六子别卦）, Liu Zi Bie Gua hexagram gave born to Za Gua hexagram. In a word, the communication of Qian and Kun is the outline of the changes of 64 hexagrams. Xun Shuang’s theory of the changes of Hexagrams is from the general and inevitable relationship between Hexagrams to explore the inevitable principle and law of Heaven and Earth, Yin and Yang.Section Four: changes of Yin and Yang hexagrams and the location of Yao. The changes of Yin and Yang hexagrams which is based on the nature of Yin and Yang is from false to correct location, from disorder to order. This idea is the main point of Xun Shuang’s theory of the location of Yao in Zhouyi study（荀爽易学爻位说）. Xun Shuang developed this theory and insisted that the relationships of the locations of Yin and Yang were not only static but also dynamic changes of ups and downs. Thus, he put the Yao under the perspective of the dynamic changes of Qian and Kun to explore the fundamental condition and principle of changes of Yao. Xun Shuang expounded these changes with the examples of locations of Yao in Ju, Cheng, Bi, Ying,Zhen, Cheng, Ge and Zhen. He revealed and summarized the ideal condition of the changes of Yin and Yang that is Yang take the place of Yin, and vice versa, Yin and Yang correspond with each other, and ascribe to the Zhen Zheng（贞正）, they return to their place at last. Yin take the place of Yang and Yin, Yang separate with each other in the communication of Yin and Yang, these conditions go against the nature of Yin and Yang, the result is not felicity but infelicity. Xun Shuang based upon the fundamental laws in the changes of Yin and Yang to estimate whether the Yin and Yang Yao abide by the nature and principle of Yang go ups and Yin go downs or not. In this way, he reviewed the condition and laws of the changes of Yin and Yang and found the relationships of Xiang（象） and Ci（辞） in the Zhouyi, explored the general principle of Zhouyi at the same time. So that he can give the estimation and foresee of felicity and infelicity.Chapter Four: the theory of Heaven and Human Being in the Zhouyi Studies from the thought of Qian and Kun as the base, Yin and Yang for practical application. Zhouyi is a study of Heaven-Man which takes the relationship between Heaven, Earth and Man as its core and uses Numberology as its unique language. Through the construction of Numberology, Zhouyi displays its overall understanding of the universe as well as its understanding of how society and human life should be like.This chapter can be divided into three sections.Section one talks about the overall prospect of the universe. On the bases of the new theory of Yin and Yang, Xun Shuang rebuild the overall prospect of the universe, and expressed his philosophical understanding to the overall prospect of the universe.This section is divided into two parts: the first part talks about the new theory about Yin and Yang, the second part discusses the appearance of the heaven and human’s prospect.Part One: The new theory about Yin and Yang. There are two prominent differences between the Xun Shuang’s new theory of Yin, Yang and the traditional theory. The first one is that the inner principle of the changes of Yin and Yang is that Yang is desire to go up while Yin is desire to go down. The second one is that Xun Shuang strengthened the traditional idea of Yang is the master while Yin is the servent, and advanced the new theory of Yang Ming Yin Cheng（阳命阴成）. Yin and Yang transform with each other and become one unification. Xun Shuang highlighted the facet of Yin and Yang’s contradiction, gave emphasis to the affirmation of Yin and Yang’s co-existence. Therefore, he developed the theory of the communication of Yin and Yang. He insisted that the communication of Yin and Yang is the same as that of master and servant. This relationship manifests in the communication of Yin and Yang. In this way, Yin and Yang gave birth to each other, and gave birth to all the things without end. Yin and Yang have their own nature and their own place, they are not static, but dynamic. They turn their way to the directions of ups and downs they should be. Heaven and Earth have their own ultimate location, and the communication between them, the ups and downs of Yin and Yang have its own principle. All these things have their own nature and ultimate location. To be specific with the location of Yao, Yin and Yang accomplished themselves at the location of two-five line at the middle place. The nature of Yin and Yang and the ultimate location of Yin and Yang are the originality and trend of the changes of Yin and Yang.Part Two: The appearance of the heaven and human’s prospect. Based upon the new theory of Yin and Yang in Zhouyi Study, Xun Shuang’s theory of Zhouyi Study gave a new understanding and explanation to the relationships between Heaven and Human Being, this made the heaven and human’s prospect to be appearance under the thought of Qian and Kun as the base, Yin and Yang for practical application. Xun Shuang edified the theory of the interaction between heaven and human, and gave prominence to the humanistic meaning of Heaven, besides, gave rational consideration and arguments to the relationships between Heaven and Human Being. In order to understand the way of Human Being, one must firstly understand the way of Heaven, in order to do things in humanistic spirit one must to imitate the way of Heaven, besides, the way of Heaven must be put into practice of the way of Human Being, the way of Human Being should imitate the way of Heaven and must be coherent with it. Theses points explored the deeper meaning of the theory of Heaven and Human Being in the Zhouyi Study. From the viewpoint of Xun Shuang, the humanistic order in society should be on the basis of the natural law. According to the thought of Qian and Kun as the base, Yin and Yang for practical application, only the humanistic spirit was built in society in order according the natural law, the cultural Ritual can itself appear. Only in this way, can it meet with the demand of cosmic laws of nature and integrated with the base and practical application. The construction of the humanistic order in society must base on the Ritual. Section two in this chapter will discuss the humanistic spirit of Ritual in the context of Xun Shuang’s theory of Zhouyi Study.Section Two: The humanistic spirit of Ritual in the context of Xun Shuang’s theory of Zhouyi Study. Xun Shuang lived in the academic environment of the combination between the New Text of Zhouyi Study and the Old Text of Zhouyi Study. In his theory of Zhouyi Study, Ritual is the fundamental element and the root of his theory, and the foundation of his ideal order. Xun Shuang gave his explanation to the Ritual from the viewpoint of Numberology of Zhouyi Study. He insisted that Ritual was the general law, basis and principle for the co-existence of heaven and human. Ritual contains the virtue of being in the heaven and earth, it is the most important embodiment of the humanistic order’s imitation to the cosmic law of nature. Based on the way of human’s coherence to the way of heaven, Xun Shuang made the activity of human to be appearance in the relationship between Heaven and Human Being. He insisted that in order to make incorrect things correct, in order to construct the harmonious society, the only way was to make the way of Human to coherent with the way of Heaven, the man with virtue should be put at the high rank, and vice versa. And then, he believed that the coherence of the way of Human and the way of Heaven was to abide by and implement to the Ritual. This would guide men’s practice in order to fulfill one’s dream. The man at the high rank should practice the virtue of humble and economic, and with the mind of succeed oneself and others, one should to seek and achieve one’s value and ideal condition of Inner Saint and Outer King（内圣外王）. But in the specific virtual practice of human, he did not orientate the essence of human on the intension of the ups of human life, but on the direction of human’s secular contact. He wanted to use the humanistic Ritual to restrict human’s lust in order to contain them in the realm of Ritual. These thoughts was deepened and further explained in his theory of Mean and Harmony（中和）. Section three in this chapter will discuss this issue.Section Three: the ideal condition of Mean and Harmony（中和） in which Yi changes with time and Human imitates the Heaven. This section will be divided into two parts, the first part talks about the ups and downs according to the times, the second part discusses the ideal condition of Mean and Harmony.The ups and downs according to the time. In the Xun Shuang’s theory of Zhouyi study, the time is the objective law, it is the outside criteria and has the accuracy of Numberology. If one wants to recognize and grasp the way of heaven, one must recognize the formula of Numberology first. Therefore, Xun Shuang drew lessons from the achievement of natural science in the Han Dynasty, integrated the methods of Numberology and built the system of Numberology. This action was to seek the unification of Heaven and Human in the theory of Numberology in the Zhouyi Study. And what is more, throughout the time. Xun Shuang also wanted to master the way of heaven through the understanding of the way of human from the viewpoint of the value it should be. He had the tendency of making the time as the inner subjective criteria. According to the theory of Xun Shuang’s Zhouyi study, Qian is the time, Qun is the space. Time and space, Qian and Kun is the unification. According to the idea of Qian and Kun as the base, Yin and Yang for practical application, Xun Shuang insisted that the six lines of Qian represent the way of gentlemen, and it appeared itself through the communication of Yin and Yang. He also thought that the other 62 hexagrams represent the different time, the changes of Yin and Yang according to the time’s difference. All these phenomena were ascribed to the best order. But these are the direction of their development. As to each hexagram, the tense and meaning it appeared is different for the difference of the structure of Yin and Yang, therefore, the development and change of it is different also. Therefore, when Xun Shuang gave his explanation to the Zhouyi, he explored not only the tendency and ideal destination of the changes of hexagrams, but also the different times and meaning of them. Xun Shuang insisted that the way of human coherent to the way of heaven is to change according to the time, and to create the value of society and life according to the chance and time.Xun Shuang’s ideal condition of Mean and Harmony- the unification of the way of human and the way of heaven- reflected in the condition of Mean. Mean is not the pure objective way and subjective way, but the unification of objection and subjection. The subject masters the way of heaven without excess and limitation, this was the Mean. The universe created the beings in the harmonious order of Yin and Yang, the ideal condition of the harmonious order of Yin and Yang is Mean. Mean has the meaning of cosmogony, and also has basement of metaphysics and the meaning of the principle of value. The ideal condition of Mean and Harmony is at the place of two-five lines of Yao and the two-five Yao of hexagram, especially when Yang goes up to the fifth line and the Yin goes down to the second line. Mean and Harmony expressed the overall concern of universe and the ultimate concern of human in Xun Shuang’s Zhouyi study. Mean was the utmost demand for virtual practice in his Zhouyi study, and also the main embodiment of his social idea. Mean also had the meaning of epistemology and methodology. Xun Shuang elaborated the thoughts of the location it should be and the unification of virtue, time and location throughout the explanation to the Zhouyi from the viewpoint of Mean and Location. In this way, he also elaborated the unification of the Inner Saint and Outer King, and the ideal personal pursuit to the unification of the virtue and the practice, what is more, the ideal society in which master and servant have their order, everyone live harmonious with each other. In this theory, the idea of Mean and the ideal pursuit in the Confucianism has been fully appeared and explained.Chapter Five: the influence of Xun Shuang’s studies of Zhouyi and our assessment to it.This chapter can be divided into three sections.Section One: Scholars after Xun Shuang. Scholars after Xun Shuang mainly maintained and developed Xun Shuang’s Numberology of Zhouyi Study, however, some of them were inclined to develop his theory of Righteousness and Rationality.Section Two: the influence of Xun Shuang’s studies of Zhouyi. We believe that Xun Shuang’s studies of Zhouyi gave its focus on the Numberology, while gave its concern to the Righteousness and Li from the overall point of view. His thoughts provided important academic and theoretical sources for the Nine School’s explanations to the Zhouyi in Han and Wei Dynasties and the Yu Fan’s Zhouyi study. It also provided fluent materials for Wang Bi’s theory of Righteousness and Li in Zhouyi study. In a word, it has a profound influence for the development of the Numberology and the theory of Righteousness and Li in Zhouyi study in the later generations. Xun Shuang’s studies of Zhouyi originally from Zhouyi, and then he built the system of Numberology in the Zhouyi study, and established the new idea of Qian and Kun as the base, Yin and Yang for practical application. He explored these academic area for the later generations, though he had not achieved their altitude at the theory of base and practical application.Section Three: The assessment to Xun Shuang’s studies of Zhouyi. Xun Shuang explored the inner meaning of Zhouyi study on the new context of the idea of base and practical application when dealing with the theory of Heaven and Human Being, that was, the meaning of this theory is at the human way’s imitation to the way of heaven and the unification of them. Xun Shuang made this meaning apparent on the basis of the new idea of Qian and Kun, Yin and Yang for practical application. He elaborated them and built its specific theory of Heaven and Human Being. This theory advanced the exploration and development of it. Thus, Xun Shuang insisted that the basement of political order in society is the way of Heaven. The Ritual is the main expression of it. If we build the humanitarian order in the society according to the Ritual, one obeys the heaven and human. Only in this way, can we fulfill the ideal condition of Mean and Harmony between heaven and human, so that can we achieved value of life.The cultural spirit of Ritual and Yue in Confucianism, the idea of the Mean and Harmony and human lives’ seek were all elaborated and explain in his theory of Zhouyi study at the form of Numberology. The academic spirit of inheritance and innovation, the spirit of reality in the concerning of reality and giving critics to the politics and the order of building, the unceasing spirit of ups and downs in the changes of hexagrams, the idea of human lives in the society according to the time, all these advantages in the Xun Shuang’s study of Zhouyi are definitely become traditional cultural sources for today’s social and academic construction. They have their own specific academic value and practical meaning.更多还原