摘要
在目前学界关于简、帛《易》出土文献研究基础上,本文讨论《易传》心性论思想,认为《易传》总体性质是仁德已尽之后的智德,思想实质合于孔子之道,以尽性至命的穷神知化为思想核心。《易传》心性论比较隐微,经常与本体论结合在一起论述,不主要从人性生成的角度论心性,更主要是以"神"概念表达心体觉性,其思想实质是基于心性之体同于大化之体的本体阖辟论,而不是生成论。《易传》以"寂感之体—神—几"模式表述心与意识的结构,"圆而神"与"方以智"在一定意义上可视为心的两种认知方式。《易传》心性论的重点在圣智觉性,于本体与现象之际抉择人之心性作为天地之中,又以圣智觉性作为心性之中,由此阐发"穷神知化,由通礼乐"的内外一贯之道,这是《易传》心性论思想的根本特征。又对《中庸》与《易传》作了许多义理比较。
Based on current textual research on the bamboo slips and silk manuscripts of the Yi, this paper discusses the theory of heart-mind in the Yizhuan, pointing out that the Yizhuan accords to Confucian thought in substance with the core idea of fully exploring human nature till arriving at the destiny, showing a character of wisdom derived from kindheartedness. The theory of heart-mind is combined with the ontology implicitly and delicately, not to mainly explicate heart-mind thought by the forming of human nature but express the awareness of the noumenon of heart-mind by the concept of Shen （ spirit-like）. It actually develops a theory of the coincidence between heart-mind and the noumenon of the great change but not a theory of hylogenesis. Yizhuan expounds the system of heart-mind and by the pattern ＂noumenon --Shen-- minutest springs＂ with two cognitive methods of ＂the versatile and spirit-like stalks＂ and ＂the exact and wise diagrams＂ in a sense. The focal point of the theory of heart-mind lies in the sages＇ enlightenment by super wisdom, with human heart-mind as the core of heaven and earth and the sages ＇ enlightenment as the core of human heart-mind as well, and then comes out with the unity of internal mind and external conducts. This is the basic character of the theory of heart-mind in the Yizhuan. In addition, this paper tries to compare the philosophical meanings in the Doctrine of the Mean with that in the Yizhuan.
出处
《周易研究》
CSSCI
北大核心
2008年第5期61-71,共11页
Studies of Zhouyi
关键词
易传
中庸
神
性
心性
人性
觉性
Yizhuan
the Doctrine of the Mean
spirit-like
nature
heart-mind
human nature
enlightenment
