【作者】 张克宾；

【导师】 刘大钧；

【作者基本信息】 山东大学 ， 中国哲学， 2010， 博士

【摘要】 朱熹理学在中国思想史的分量和地位,和朱熹易学在中国易学史上的地位都是集大成性的,而且二者呈现为融会互通的关系,其易学中有理学之思,其理学中有易学之蕴,两相辉映,达到了前人所未曾达到的高度和深度。但是目前学界在朱熹易学的研究上,系统性的研究成果不多,多数是介绍朱熹易学的基本面貌,对于其易学内部的学理结构、脉络及其所以然之故少有论及,至于对其易学与理学的融通性关系的论述则更为罕见。有鉴于此,本论文意在深入探讨朱熹易学的学理系统,阐发朱熹在易学上的一系列创见,并揭示出其各个部分之间的逻辑关系,发掘出其易学的核心问题和理念,由此再进入到朱熹易学与理学的关系问题之中,揭示出朱熹天道性命相贯通下的易与理的互融互动。第一章是朱熹早年所受《易》教及其思想的转变。这一章旨在对朱熹早年读书学习情况作一考察,厘清朱熹在提出自己的易学观点以前所受的易学教育和熏陶。我们发现,朱熹最初的三位老师,胡宪、刘子(?)、刘勉之都对易学有专门的研究,他们所学既有谯定、朱震的象数易学,也有程颐的义理易学。而且朱熹在出入佛老的过程中,还接触到了道教易学。这些都为日后朱熹在易学上形成象数义理兼宗的研究路数打下了基础。第二章开始进入正题,论述朱熹“《易》乃卜筮之书”的观点。首先探讨了宋代经学的“变古”风潮,这是朱熹大胆追究经文之本义的时代精神背景。接着考察了朱熹“《易》乃卜筮之书”观点的形成时间和过程,分析了他提出这一观点的历史文献依据。继而对朱熹“《易》乃卜筮之书”的内涵进行了分析,发现虽然“《易》乃卜筮之书”的观点历史上一直都有人讲,但朱熹则是在新的理论高度和视野下对卜筮与圣人之道的关系提出了自己的观点,而且立足于文本表达方式这一问题,由《易》作为“卜筮之书”而分析了其不同于其他任何经典的文本特色和言说方式。提出“《易》以卜筮设教”、“辞因依于象”、“《易》如一个镜相似”、“必有是理而后有是辞”等一系列的看法,发人所未发。朱熹不满于两汉以及当时象数易学的繁琐牵强,也不满于当时义理易学的借题发挥,因此他的“《易》乃卜筮之书”说,乃是要在《易》的本来面貌的追求中揭示出象数与义理间的原初关系,使二者恢复到各自的理论本位上去。在对《易》之本来面貌的揭示中,朱熹也确实达到了他正源清流的目的,并使《易》的卜筮之义与其理学的价值追求相统一。第三章是对朱熹的三圣易说的研究。大约自西汉开始,人们已经将《周易》经传看作意义吻合的共同体,经的意思就是传的意思,传的意思就是经的意思。而朱熹则认为《易经》乃是卜筮之书,而《易传》则是在阐发天人之道,经传之间出现了不同,于是朱熹必须处理经传间的意义关系问题,并在这个问题的基础上起确立新的经传诠释方式和方法。三圣易说就是对这些问题的解答。在朱熹看来,伏羲、文王、孔子三圣之易彼此不同而又意义相通,“不同于法而同于道”,是太极阴阳之道在不同历史境遇下的显现,也是象数与义理的诠释关系的展现历程,三者是“理一分殊”式的关系。由此,经传之间的关系也就显得更为复杂,传既有超出经意的内容,也有解释经文之所以然的内容,还有采用经文本义的内容。《易》的卜筮之本义、经传问的复合型关系,都最终落实在朱熹的《周易本义》一书中,使朱熹在经传分观和以传解经的问题上来回穿梭,鲜明地体现了朱熹的历史理性精神和高超的哲学思维,但《周易》经传间的这种复杂关系也带来了他实际诠释中的困惑,经传分观的诠释要求他自己也未能彻底贯彻。朱熹既然以《易》为卜筮之书,而卜筮乃是以象数为根本的,因此朱熹又必须对易学象数之学加以研究。这包括“河图”“洛书”的问题、先天学的问题、后天学的问题和占筮方法的问题,这就是本文的第四章和第五章的内容。朱熹以“河图”“洛书”为天地自然之易,认为河图洛书中的奇偶阴阳之数乃是天地自然之法象,河图与洛书互为表里,具有丰富的意义。“河图”“洛书”的研究乃是朱熹对《易》文本终极理据的追寻,使《易》的意义不在局限于《易》文本本身,而是直入天地自然之境,探寻易象之所以然。朱熹又对邵雍的先天象数学推崇备至,在他看来先天学太极生阴阳、“一每生二”的模式乃是天然的理序,不容丝毫智力左右。朱熹的先天象数学表面上是对伏羲画卦问题的回答,而其实质则是理气关系的象数化表诠,理气先后、理气动静、理一分殊等问题统统都在先天学太极阴阳的义理架构中得到了诠释。所以说,先天学乃是对朱熹理数之自然的象数化表诠。朱熹以先天为体,后天为用,后天之学乃是先天学的推展。就此我们考察了由先天到后天的演变问题,由于后天学没有严密的太极阴阳的排列逻辑,致使朱熹在后天象数学的所以然问题上产生了疑惑。我们认为之所以出现这一问题,乃是因为朱熹一味追求理序的严整性,而忽视了易学“象语言”随境而显的的特征所造成的。在卦变问题上,朱熹以卦变为后天之学,但其卦变图又以先天卦序为基本排列准则。我们认为朱熹卦变说既有超越于前人的创新,但也但淡出了卦变说所本有的卦气式的宇宙论背景,带了了卦变说一些固有意义的丧失。在朱熹看来,卜筮乃是《易》直接的实际用处,不懂筮法就不能将《易》理解到实处,因此他对筮法作出了详细的研究。占筮之术以及后天象数学,都是先天象数学的落实和应用,先天学表现的是理数之本然,后天学和占筮之术表现的则是气数之变化。说到底,易学象数学乃是朱熹理气关系的象数化表诠,或者说是朱熹理气关系的具体展现。其核心就是太极阴阳不离不杂的义理架构。第六章是对朱熹所论太极阴阳性命之理的研究。首先考察了朱熹与周敦颐《太极图》及道统的关系问题,从中发现朱熹在以“十六字心传”为核心内容的道统之外,还有个一以太极阴阳之妙为根本内容的道统谱系,两个道统说并不冲突,后者将前者涵纳于其中。论文至此,我们终于提出朱熹理学所依据的经典文本虽然以四书为主体,但《易》却是其理论的根柢所在,这个根就是太极阴阳的义理架构。就此观点,下文对无极而太极的问题、动静阴阳的问题、继善成性的问题,在已有研究成果的基础上着眼于易学的学理提出了自己的看法。接着对乾坤健顺之义、生生之德两个问题作了专门研究,从中揭示出朱熹在天道性命相贯通的视野下对易理的独特认识,这里面既有宇宙本体论的内容,也有心性论、功夫论的内容,揭示出朱熹在心性情的关系问题上也是以太极阴阳的义理架构为根本的。易学本天道以立人道的思想内涵和致思方式为朱熹的理学提供了宇宙本体论的基础,太极阴阳不离不杂生生不息的义理架构是朱熹整个理学思想的基本理论基础和思维模式,是朱熹理气论、心性论、工夫论的理论范型。总而言之,朱熹将自伏羲画卦到汉唐直至当时的整个易学发展都吐纳于胸中,以《易》乃卜筮之书的本来面貌为基础,层层推展,对卜筮与圣人之道的问题,三圣易的关系问题,象数与义理的关系问题都做出了究根探源的研究,戛戛独造,问题意识鲜明,充满了历史理性精神和诠释学意识,达到了前人所未曾达到的高度和深度。在理学的视野下,朱熹对“河图洛书”问题、先后天象数学问题、筮法的问题做出了精深的研究,将之都涵纳到理学思想系统中来,成为其理气关系的象数化表诠,或者说成为其理气关系的具体展现。而无论是卜筮之书、三圣易说还是象数之学,其同一的根源都是太极阴阳之妙,太极阴阳的义理架构贯彻朱熹易学思想和理学思想之终始,是朱熹易学与理学互为融释的核心观念。更多还原

【Abstract】 The Principle learning and Yi-ology of ZHU Xi (1130-1200) both mark the highest achievement in Chinese thinking history and Yi-ology history. His Principle learning and Yi-ology are interlaced and interpenetrated, in the contrast with each other, and elevate to an unprecedented level. However, nowadays the majority of research achievement on ZHU Xi’s Yi-ology belongs to the basic introduction, and few of systematical research comes into being. The study of academic frame and reason remains blank, as for the interpenetration between ZHU’s Yi-ology and Principle learning, it is seldom discussed. In this paper, we aim to discuss deep the theoretical construction, expound ZHU’s creative ideas on Yi-ology, reveal the logical relation among the parts of his theoretical system, explore the core issue and idea of his Yi-ology, therefore dissect the issue of the relationship between ZHU’s Yi-ology and Principle learning, and show the interlacement and interaction between Yi and Principle on the basis of the interpenetration between heavenly Dao and Xingming (lit., human nature and destiny). The above is the rough idea of this paper.Chapter one, this paper introduces the Yi thoughts ZHU Xi received in his early years and his thought change. ZHU’s first teachers HU Xian, LIU Zi-hui and LIU Mian-zhi all made a special study on Yi-ology including both image-numberoloyg and meaning-pattern Yi. Furthermore, ZHU dabbled in Yi-ology of Daoism when he studied the thoughts of Buddhism and Laozi. All the above lay the groundwork for the his later Yi-ology thoughts and style.Chapter two, this paper goes to the point and expounds ZHU Xi’s idea that the Yi is a book of divination. We make a research on the trend of changing the ancient style in the Song Dynasty which is the background for ZHU to explore the original meaning of the Classics boldly. Then this paper investigates the completion time and course of his idea that the Yi is a book of divination and analyzes the historical literature recorded on his idea. Also, we analyzes the connotation of his idea, and find that ZHU advanced his idea on the relationship between divination and the Dao of sages in a new theoretical vision. Started from the issue of the expressive way in the text, ZHU discussed the characterastics of the Yi text and its expressive way. He held that the Yi established the teaching based on divination, the statements of hexagrams and lines are appended with the basis of the images, the Yi is like a mirror and so on which are all unprecedented. Owing to his not satisfied with Han Yi tradition and the Yi-ology at that time, he applied himself to the study of the original appearance of the Yi, and aimed to make a radically reformation for the image-numberology and meaning-pattern Yi. To do this, he revealed the original appearance of the Yi.Chapter three, this paper studies the theory of the Yi of the three Sages. Since the Western Han, scholars used to regard the text and commentaries of the Zhouyi as a community, both of which have the identical meaning. However, ZHU Xi believed that the Text the Zhouyi is a book of divination while the Commentaries aims to elaborate the Dao of the heaven and human being, so there are differences between the Text and the Commentaries. ZHU have to explain the relationship between the meaning of the Text and the Commentaries, based on which he established his new way to explain the relationship between the Text and the Commentaries. To deal with the above problem, he adavanced his idea on the theory of the Yi of the three Sages. As far as ZHU Xi is concerned, the thoughts of the three Sages are not same but communicated with each other. They are different in the way but the same in the Dao, and all are the appearance of the Li (principle) of Taiji (Ultimate Grand) in different historical backgrounds. The relationship between the Text and the Commentaries seems more complicated. Some of the contents in the commentaries transcends that in the Text, some explains the reason of that in the Text, and some follows the original meaning in the Text. The complicated relationship between the Text and the Commentaries reflects in the Zhouyi Benyi (the Original Meaning of the Zhouyi) by ZHU Xi. ZHU connected the thought that the Text and the Commentaries should be studied separatedly and that the Text should be explained based on the Commentaries. This show clearly that ZHU has a spirit of history rationality and excellent philosophical thinking, however, the complicated relationship between the Text and the Commentaries makes him perplexed in explaining the Zhouyi.Since ZHU Xi regarded the Yi as a book of divination which is rooted in the image-numberology, he had to study the image-numberology well. This paper researches on the issues of the River Map and Luo Chart, Priori Learning and Postnatal Learning, divine method in chapter four and five. ZHU regarded River Map and Luo Chart, indispensable to each other, as the changes of the heaven and the earth and the numbers in the Map and the Chart reflect the law of the heaven and the earth. ZHU studied the River Map and the Luo Chart to explore the ultimate theoretical basis for the Text of the Yi. The meaning of the Yi transcends the Text itself to reach the realm of the heaven and the earth. ZHU esteemed and paid attention specially to SHAO Yong’s Priori number theory. In his view, the mode that Taiji produces Yin and Yang, one produces two, is the natural law and order which can not be changed. The Priori number theory is to answer the question of FU Xi’s trigrams, and it’s in essence to resolve the issue of Principle and Qi (vital force). The relationship between Principle and Qi can be explained in the theory of the Priori Taiji Yin-yang. ZHU regarded the Priori as noumenon and the Postnatal as function, the latter is the revelation of the former. The Postnatal theory lacks of rigorous logic in arranging Taiji Yin-yang, so ZHU have my suspicions on the Postnatal number theory. We think that ZHU blindly pursued the neat formation of the number and ignored the variability of the images. ZHU thought the alternation of the hexagrams as the Postnatal theory and the diagram of is based on the Priori trigrams order. We believe this theory transcend the theories in the past. However, his hexagrams alternation theory faded out of the cosmic background and lost some innate meaning of the theory. ZHU Xi studied divination of the Zhouyi carefully. In ZHU Xi’s viewpoint, divination is the primitive actual utility, so we can not comprehend the truth without learning the divination. Divination and the Postnatal number theory is the function of the Priori theory. In the final analysis, image-numberology in ZHU’s theory is the reflection of the relationship between Principle and Qi in which the core theory is the philosophical frame that Taiji and Yin-yang can be separated from each other.Chapter six, we study ZHU’s theory of Taiji Yin-yang, human nature and destiny. We investigate the relationship between ZHU Xi and ZHOU Dun-yi and the Confucian orthodoxy, and find that ZHU made a pedigree with Taiji and Yin-yang as the basic content. In this chapter, we advance that ZHU’s expounded his theory with the Four Books as the basic Text and the Yi-ology is his theoretical bedrock. Based on the existing achievements, this paper put forward the author’s creative ideas on Wuji and Taiji, Dongjing (motion and motionless), Yin and Yang and so on. And makes a special research on the two issues of Qian and Kun, creative creativity, and reveals ZHU’s unique learning on the Yi in the view of the accommodation of heavenly Dao and human nature and destiny. This learning includes ZHU’s cosmic ontology, mind-heartology and practice theory, and ZHU’s theory on mind-heart, human nature and emotion is based on the Taiji Yin-yang theory too.In a word, ZHU Xi embraces the whole Yi-ology development from FU Xi to the Song Dynasty, based on the idea that the Yi is a book of divination, he made a deep research on the issues of the relationship between divination and the Sages, the Yi-ology of the three Sages, the relationship between image-numberology and meaning pattern Yi. ZHU’s theory has many his own creation and shows his history rationality and consciousness of hermeneutics. Many of his theory is unprecedented.Under the perspective of Principle learning, ZHU Xi brought the Yi-ology issues of River Map, Luo Chart, Priori image-numberology, Postnatal image-numberology and divination into the Principle theoretical system. The Yi-ology became the expression and function of the relationship between Principle and Qi. The theory of Taiji Yin-yang runs through the Yi-ology and Principle learning by ZHU and is the core idea in the interpenetration of his theories.更多还原