【作者】 姜颖；

【导师】 刘大钧；

【作者基本信息】 山东大学 ， 中国哲学， 2009， 博士

【摘要】 本文以《<童溪易传>研究》为题,以宋代理学发展状况为背景,分八部分论述《童溪易传》基本思想。本文引言重点阐述《童溪易传》的写作背景,并梳理王宗传生平及《童溪易传》撰述情况。第一章主要从王宗传对《周易》象数理占四部分内容及其相互关系的理解与观点来讨论王宗传的易学观。认为《童溪易传》在以心性为重点的儒学复兴的时代,以易学经典为文本,重在表达天道性命相贯通的思想主旨。王宗传继承了《易传》传统,将德性意义的开启视作易学根本所在,提出《易》之大用在于发明人心,人心的妙用展现为可久可大的德业,数、象、占皆用来表达这个根本。这部分主要体现了王宗传义理派的学术取向。第二章从本体论的角度论述了《童溪易传》的天道观。在继承王弼与程子易学的基础上,王宗传提出,乾元本体是人与万物存在和发展的价值根据。乾之元德就是乾健不息的生生之德。乾元创化的过程中,表现为生生不息之理,也就是天理,也是乾健之理。乾健之理散在万物之中,具有形上与形下两层涵义。王宗传还运用易学话语符号系统,以乾坤两经卦言生之本,反对汉代的卦变说。第三章论述了《童溪易传》心性论,表达了人所以能够成就圣贤的自身根据。王宗传继承了中国哲学天道下贯心性的道德形而上学的传统,认为“善出于道,性无不善”。性为天所赋予我者,是天道至善展现于人者。天道超越的善是人的德性修养以及成天下之业的终极根据和可靠保障。天道实现于人,体现为,在人有自然之心,自然之心是性的发育流行。此自然之心并非是人的生理意义上的心,而是人的本然之心。自然之心的呈现,最终实现为“易即吾心,吾心即易”,人心与易道合而为一。这部分主要体现了王宗传主张天道性命相贯通、及人性的发育流行与天道合一的思想。第四章论述了《童溪易传》的工夫论,揭示了道德修养在实践上的可能性。王宗传主张以“存道制慾”和“敬”的工夫达到本心的澄明,实现成圣的理想。存道制慾,就是因任天道之自然而排除人欲的遮蔽的思想;而敬的工夫从涵养的角度表达出主体对天道本体的体认,体现出王宗传即功夫即本体的特征。第五章论述了《童溪易传》的境界论,说明圣贤达到的境界。这表现为随时从道与随吾心之正的统一,随时与“随正”的统一的境界论是对以往易学所追求的随时的境界的深化,体现了《童溪易传》重德性修养,将外在追求随时的理想收归向内在追求心性涵养的特点。第六章论述了《童溪易传》的社会政治思想,认为理想的社会建构应该是明天道而设政教,建立礼乐教化的和谐社会。表现出王宗传家国天下的情怀。最后,总结王宗传《童溪易传》的学术地位,及本文的不足之处。经过对《童溪易传》讨论,本文认为,王宗传的易学思想突出了南宋儒学重心性的特点,彰显了其时代背景之下的问题意识与学术取向。其学术地位与历史贡献就在于:王宗传的思想在继承前人,特别是王弼、程子易学的基础上,重新探索了天人关系,对相关问题提出了心性论意义的理解。更多还原

【Abstract】 This dissertation selects Tong Xi Yizhuan(lit, Tong Xi’s Commentaries on the Yi) as the subject for discussion with the Neo-Confucianism as the basic cultural background. It mainly consists of eight parts in this dissertation.In the first part, we introduce the cultural background in which Tong Xi Yizhuan was created. Wang Zongchuan, whose courtesy name is Tong Xi, is a Yi-ologist in the Southern Song dynasty, and Tong Xi Yizhuan is his only work received. In chapter one, this dissertation expounds Wang Zongchuan’s view on K-ology in the aspects of image, number, principle and divination, as well as the relationship among them conceived in the Zhouyi. We hold that in the cultural background of Neo-Confucianism with the theory of human heart / mind as the core, Tong Xi Yizhuan elaborated the major idea of the communication between the Dao of heaven and human nature and destiny. Carrying on the tradition of the Yizhuan, Wang Zongchuan regarded the enlightenment of virtue as the fundamental objective of K-ology, and set forth that Yi aims to illumine human heart / mind. The magical function of heart / mind can be realized to be virtue and great success. The contents of image, number, principle and divination are all used to explain this major idea. And this shows Wang aims at pursuing metaphysical connotations of Yi-ology.In chapter two, this dissertation, in the aspect of ontology, expounds the Wang Zongchuan’s idea of the Dao of heaven. Wang Zongchuan proposed that Qian Yuan (lit., originality of Qian) is the value basis, to which all things owe their beginning and development. The primordial virtue refers to the substence of creation and recreation of Qian, also to its ceaseless activity, and the principle of heaven as well. In the process of the creativity of Qian Yuan, it menifests in the myriads of things in two dimensions: metaphysical Dao and physical principle or structure. Moreover, Wang Zongchuan, by semiotic system and expression of Yi-ology, explained the origin creation, in which he opposed the theory of Guabian (lit., hexagrams’ transformation.) of the Han tradition by his theory of trigrams Qian and Kun.In chapter three, it mainly proposes the mind-heartology in Tong Xi Yizhuan. We explain human own foundation to be a sage. It also is the reason why human being can achieve at a sage. Carrying on the tradition of the unity of heaven and human in Yizhuan, Wang Zongchuan set forth the proposition that virtue comes out of Dao and none of nature is not good. Nature is what bestowed from the heaven to human being, so it is the supreme good (virtue) of the Dao showing up in human being. The supreme good is the ultimate basis and reliable ensurance for human being moral cultivating and attaining great success. The Dao of heaven revealed in human being incarnates human intrinsic heart / mind (this does not refer to human physical heart) which is the emergence of human nature. When the intrinsic heart / mind is brought to bear, human being is able to achieve at the realm of the unity between human heart / mind and the Dao of Yi.In chapter four, this dissertation expounds the theory of the moral cultivation practice in Tong Xi Yizhuan, and aims to explain the practical possibility of moral cultivation. Wang Zongchuan proposed to refrain selfish desire by Dao of heaven to attain the clarity of human intrinsic heart / mind and then to be a sage. This means to exclude the obnubilation of selfish desire with the nature of heaven Dao. Besides, Wang Zongchuan thought that human being should understand the noumenon of Dao with the cultivation of respect. This reflects a characteristic of the unity between practice and noumenon.In chapter five, we discuss the issue of realm in Tong Xi Yizhuan, aims at explaining the realm to reach. It appears that the unity between that going with appropriate time and that acting with human correct nature as bestowed by heaven. Wang Zongchuan stressed on the realm that acting with human correct nature, and this is a development from the tradition of going with appropriate time conceived in Yizhuan. From the above, we can conclude that Tong Xi Yizhuan paid more attention to the moral cultivation, and. turned the learning pursuit from the external time to the intrinsic heart / mind. In chapter six, as for the sociopolitical idea, Wang Zongchuan believed that an ideal society construction should be under the direction of heaven Dao. Rulers ought to make an effort to build a harmonious society by cultivation of the rites and music. This reflects Wang Zongchuan’s political sentiments, and his value orientation to apply to the real society.In the end, we make a conclusion on Wang Zongchuan’s academic status, and also discuss the limitations of this dissertation. From the above, we find that Wang Zongchuan’s Yi-ology demonstrate the feature of Neo-Confucianism in the Southern Song dynasty, reflecting awareness of the issues at that time and academic tendency. His contributions to history lies in that he initated the tradition of annotating the Zhouyi from the angle of mind-heartology, on the basis of which Wang Zongchuan made a new exploring on the relationship between heaven and human being.更多还原