【作者】 崔丽丽；

【导师】 刘大钧；

【作者基本信息】 山东大学 ， 中国哲学， 2010， 博士

【摘要】 明末,满人以关外民族,问鼎中原,开启中国两百多年外族统治的历史。因夷夏之辨,满汉之分,在统治者的眼中,是亟待解决的政治课题。顺治、康熙等皇帝,皆致力于消弭汉人的“正统”观念,积极笼络士人。在大力推动学术的影响之下,间接促使了宋明理学到乾嘉汉学的过渡。置身于社会变革和学风变化的历史环境中,许多学者不同程度地冲出理学营垒,或为本学派补偏救弊,或与心学乃至理学彻底决裂。在整个学术思想界不约而同对理学进行清理批判的历史潮流中,毛奇龄逐渐形成自我的易学观和解易方法。本论文拟对毛奇龄的易学,作整体全面性的探究与考察,主要有以下几方面：推易明而筮法见。毛奇龄认为《周易》本为卜筮之作,然代表《周易》的卜筮法,历经干年后不传,各式解法从生,越加繁殚,而推易法既承文、周、孔的意志,又掌握《周礼》太卜掌三《易》之法的原则,因此毛奇龄认为推易法得明,周太史古筮法则越明。“五易”说。毛奇龄的“五易”,即“变易”、“交易”、“转易”、“对易”、“移易”论点,是毛奇龄《仲氏易》中的易学系统,也是毛氏易学系统的重要构架。而“转易”、“对易”、“移易”三易则为毛奇龄自创之法,其中又以“移易”为《仲氏易》一书的骨干。“推易”说。毛奇龄以“演易系辞”的路线,深入探究推易法的定义。大体上,推易法虽然强调爻位的“阴阳分聚”、“上下推移”而非“卦变”的概念,且屡次提到,自己的推易说与前儒的卦变说不同。并详析了推易法的“不易卦”、“聚卦”、“半聚卦”、“子母易卦”、“分易卦”等形式。毛奇龄易学的解易方法。大体上,毛奇龄解易的手法不外乎三法,一是“以诸经解易”、二是“以史书证易”、三是“以演易系辞解易”。其中“演易系辞”即为毛奇龄为解推易法而整理的十法,因此“演易系辞”也为推易法的一环。由于毛奇龄在易学著作中援引众多资料证易,经典更为重要佐证,因此,毛奇龄在释各卦中,遇有性质或内容相似者,则会援引《尚书》、《诗经》、《春秋》三传、《周礼》、《仪礼》、《礼记》、《大学》、《中庸》、《尔雅》以解易,而其中毛奇龄又以《春秋》与“礼经”两部分为重,并以经典间相关资料作为互证之用。对邵雍《先天图》的批判。毛奇龄在《仲氏易》中,以八点批判邵雍《先天图》之误,证明邵雍《先天图》并非伏羲画卦之法,并引《系辞》“易有太极”章,强调从太极至两仪、至四象、至八卦的顺序,乃为一种“揲蓍”过程,而非画卦之序,因此邵雍《先天图》乃依“易有太极”一章而画之,非伏羲画卦之法。考辨与批驳《河图》、《洛书》。指出《河图》、《洛书》原本书籍之类；陈抟之徒窃取郑玄五行生成数为河图,纬书九宫图为洛书,后人又牵强附会,妄加推演,皆为无稽之谈；黑白点图式乃方外异氏所为,属于丹道一类,不可篡乱经文。那种以图、书为画卦作《易》之本、中国文化源头的观点,是站不住脚的。考证《太极图》。毛奇龄认为周濂溪的《太极图》是来自道、佛的文献。最原初的文献应是东汉《周易参同契》,毛奇龄认为《周易参同契》彭晓注本有《水火匡廓图》和《三五至精图》,后来隋唐间道士把这二图结合成为《太极先天之图》,被载入《上方大洞真元妙经品》,再编入《道藏》。毛氏认为陈抟取了《上方大洞真元妙经品》的图,改为《太极图》,传给周濂溪。另一方面毛奇龄又提出《太极图》出于佛教禅宗唐代圭峰的《十重图》。总括以上的证据包括：《周易参同契》彭晓注本的图、《道藏》中《上方大洞真元妙经品》的图、圭峰的《十重图》和陈抟的图。更多还原

【Abstract】 During the final years of the Ming Dynasty, Manchu, the minority, won the Central Plains and opened the history of national minority’s ruling the China for more than 200 years. Since "Yi Xia Distinction" and "Man Han Difference", in the eyes of the rulers is the urgent political issue to resolve. Emperor Shunzhi, Kangxi and so on all devoted themselves to eliminate the Han Chinese "orthodox" concepts, and actively win over the literati. Influenced by vigorously promoting academic, Neo-Confucianism was led indirectly to the Qian Jia exegetics. Under the unique historical background of social transformation and studying style change, many scholars, in various degrees, out of Neo-Confucianism camp, or school-based rectify, or Science of Mind as well as a complete break.At the time of academic intellectual critique of Neo-Confucianism to clean up the historical trend, MAO Qi-ling created his own theory and method of explaining the Zhouyi. In this thesis, MAO Qi-ling’s Yi-ology to learn to be thinking, for an overall comprehensive inquiry and inspection, mainly as the following aspects:To study Zhouyi clearly and divination method is available. MAO Qi-ling holds that the Zhouyi originally is a book of divination with the divination as the representative, however, various methods of explaining the Zhouyi are complicated over thousands of years. Through studying the Zhouyi can succeed the will of King Wen, Duke Zhou and Confucius and also master the principle of the three Yi method recorded in the Zhouyi Rites. So, MAO thinks that when one can study the Zhouyi clearly he can master the ancient divination clearly.Five Yi theory. MAO Qi-ling believes that Five Yi consists of Bianyi (change), Jiaoyi (exchange), Zhuanyi (convey), Duiyi (transaction), Yiyi (transfering), all of which compose the Zhouyi system of MAO Qi-ling and are the important framwork of his Yi-ology. Zhuanyi, Duiyi and Yiyi are his creative method, and the Yiyi is the mainstay in his Zhongshiyi.Tuiyi theory. MAO Qi-ling in-depth researches on studying the definition of Tuiyi method, with the explaining Zhouyi by "yanyisicih". In general, Tuiyi method is to emphasize the Yao-bit "yin and yang sub-gather", "goes up and down" instead of "Gua change" concept, and has repeatedly mentioned his Tuiyi theory with the former Confucianism Gua change different variable. And MAO detailed analysis of the Tuiyi method to push the "non-Yigua", "poly-Gua", "semi-poly-Gua", "picture-Yi Gua", "sub-Yigua" form.MAO’s method of explaining the Zhouyi. In general, his method means nothing more than three methods, the first is to explain the Zhouyi by the Classics, the second is to introduce the history events to interpret the Zhouyi, and third is to interpret the Zhouyi by deducing the statements of hexagrams and lines, of which the last one belongs to MAO’s unique methods. As MAO introduces the literature to learn the many information proof Zhouyi, classic is even more important evidence, therefore, MAO in the interpretation of hexagrams in case of similar nature or content of those, it will invoke the Book of History, Book of Songs, Spring and Autumn Three-chuan, Zhou Rites, Yili, Book of Rites, University, Doctrine of the Mean, Er Ya to explain Zhouyi, of which MAO does use Spring and Autumn and ceremony by the two parts everything else, and to the relevant information as a cross between the classic card use.Criticism on SHAO Yong’s Priori Map. MAO criticizes SHAO Yong for his Priori Map, thinks that is not a painting Fu Xi Gua of law, and cited copulative "Yi to have a Taiji," a chapter, stressing From Taiji to the second device, to the four images, to gossip in the order, and it is a "sort out divining stalks Achillea" process, rather than drawing hexagrams of the sequence, so SHAO Yong’s Priori Map Corneille "Yi to have Taiji," a chapter on the painting, Non-Fuxi drawing hexagrams of the law.Textual Research and refuted the river map, Luo book. MAO points out that the River Map, Luo book like the original books; CHEN Tuan takes the five elements generate the number of ZHENG Xuan river map, Luo Wei Shu Lo Shu Square photo book, Later a far-fetched, make improper deduction are all run nonsense; black and white point’s schema is different by the parties themselves belong to a class of Dan Road, can not be usurped arbitrary texts. That in order to map books for the painting Gua as Zhouyi the book, the source of Chinese culture’s view is untenable.Textual research on Taiji map. MAO Qi-ling thinks that ZHOU Lian-xi’s Taiji map comes from the Taoist, and Buddhist literature. The most original literature should be the Eastern Han Dynasty, Kinship, MAO holds that Kinship, PENG Xiao note consists of water and fire Kuang profile map and sanwu to the fine map, and later between the Sui and Tang Taoist these two map with a Priori Taiji map was loaded at the top of Big Dong Zhen Yuan Miao by products, and then incorporated into the Taoist. MAO view that CHEN Tuan takes the top of the Big Dong Zhen Yuan Miao by the goods map, the words Taiji map pass-week Lian Xi. On the other hand, MAO has put forward the Taiji map of Zen Buddhism in the Tang Dynasty Guifeng out of the shi re-map. All in all evidence, including:Kinshi PENG Xiao Note This figure, Taoist in the top of the Big Dong Zhen Yuan Miao by the goods map, GUI Feng’s Shi re-map and CHEN Tuan’s map.更多还原