韩康伯《易注》理路研究

发布时间：2018-01-21 03:52

本文关键词： 道象数卦义理　出处：《山东大学》2017年硕士论文　论文类型：学位论文

【摘要】：魏晋时期,社会动乱不堪,朝代的频繁更替带来的是人民无尽的苦难以及思想火花的迸发。当此乱世,一批站在历史的制高点、以天下为己任的知识分子开启了思想界的变革,意图匡扶社会乱象及已凋敝不堪的民生,于是乎"玄学"应运而生。于《周易》方面,王弼摒弃汉代以来繁琐复杂的"象数易学"代之以"义理"解易而成"义理易学"并成为当时的主流学派。韩康伯接续并发展了王弼的"义理易学",使之与"象数易学"一起成为易学的两大流派。本文将韩康伯《易注》作为研究对象,围绕以下几个方面探讨其易学思想。一、韩康伯所处的时代背景。魏晋是中国历史上少有的极度动荡的时期,政局不稳必定影响经济发展,军阀割据使得原有的政府经济转变为由士大夫控制的庄园经济,由是,士大夫渴望稳定的情绪推动了"玄学"的产生。魏晋玄学在玄学家们主持儒家与道家、名教与自然等问题的讨论中得以发展,韩康伯即是在儒道会通之大背景下完成其《易注》的。二、以"道"为根的"乾施坤承"的易学生成论。韩康伯认为"道"是无处不在,无处不通的,是最高的本体且万物由之以化。关于"道"对万物的化生,韩康伯认为"道"不能直接化生万物,必须要借助"媒介"完成,此即"阴阳"。"阴阳"作为"道"在形下世界的最高代理又是借由"乾"、"坤"而发生作用。纯阳的"乾"和纯阴的"坤"继而生成八卦和六十四卦。韩康伯认为八卦包含万事万物之理,因循八卦与六十四卦就可以了解天下之理从而体认最高的"道"。三、"义理制象数"视野下的"义理"和"象数"的融通。韩康伯认为"卦"中有"象"和"数"且"象"、"数"的存在对了解卦义有很大的作用。"象数"由"道"而生,而"蓍"作为"卦"与"象数"的媒介,通过"数"来演卦进而通过此卦之中的"象"和"数"沟通"道"。韩康伯认为"象"分"卦象"和"爻象",因此在解卦时要"唯变所适",然识"卦"中之"象"与"数"并非其目的,把握"象"与"数"背后之"道"才是其解卦的根本。四、"体道以为用"下的"识几安分"。韩康伯易学生成论的最终目的是为了体"道",而体"道"之目的则是为了应用于社会。韩康伯认为"道"无形无象且无处不通,作为"无"的"道"在现实生活中即体现为"一",由此君王可"执一"而治天下。作为臣民,应当"反求诸己"、修身养德,顺应自身的性情,由此则君贤民安,天下太平。韩康伯的理想社会是在"道"的指引下君主和臣民明了自身在天地和人事之中的位置和作用,尔后各安其分的和谐社会,由此国泰民安,天下大治。最后,本文对韩康伯《易注》的历史地位、价值以及其影响作出了中肯之评价。
[Abstract]:During the Wei and Jin dynasties, the social unrest, the frequent replacement of the dynasty brought endless suffering and the burst of thought spark. When this turbulent times, a group of standing in the commanding high point of history. The intellectuals who took the world as their own responsibility opened up the revolution in the field of thought, with the intention of helping the society in chaos and the people's livelihood, so the "metaphysics" came into being and came into being in the aspects of the "Book of changes". Wang Bi abandoned the complicated and complicated study of "Yi of Image and number" since the Han Dynasty and replaced it with "Yi of righteousness" and became the mainstream school of "Yi of righteousness". Han Kangbo succeeded and developed Wang Bi's "Yi of righteousness and principle". Make it become the two major schools of Yi study together with "the study of". This article regards Han Kangbo "Yi Yi" as the object of study, and discusses its thought of Yi study in the following aspects. 1. Han Kangbo is in the background of the times. Wei and Jin dynasties is a rare period of extreme turbulence in Chinese history, political instability must affect economic development. The warlord regime changed the original government economy into the manor economy controlled by the literati and bureaucrats. Therefore, the desire of the literati and officials for stability led to the "metaphysics". The Wei and Jin metaphysics presided over the Confucian and Taoist metaphysics in the Wei and Jin dynasties. In the discussion of famous religion and nature, Han Kangbo completed his "Yi Notes" under the background of Confucianism and Taoism. Han Kangbo believes that Tao is ubiquitous, nowhere impassable, is the highest Noumenon and all things by it. On the "Tao" of all things. Han Kangbo believes that Tao can not be directly transformed into everything, but must be accomplished by means of "medium", that is, "Yin and Yang". "Yin and Yang" as the highest agent of "Tao" in the world under the form of "Tao" is through "dry". "Kun" and the role of pure yang "dry" and pure yin "Kun" and then generate gossip and 64 hexagram. Han Kangbo that gossip contains all things of reason. Follow the eight diagrams and 64 divinatory diagrams to understand the world's theory and realize the highest "Tao". Han Kangbo believes that there are "images" and "numbers" and "elephants" in the hexagram. The existence of "number" has a great effect on understanding the meaning of hexagram. "Xiang number" comes from "Tao", and "tragacanth" acts as the medium of "hexagram" and "image number". The "number" is used to represent the hexagram and then through the "image" and "number" in the hexagram to communicate with the Tao. Han Kang-po believes that the "image" is divided into the "hexagram image" and the "line image", so when interpreting the hexagram, it is necessary to "change where it is appropriate." However, the understanding of the "image" and "number" in the "hexagram" is not its purpose, but to grasp the "Tao" behind the "image" and "number" is the basis of his interpretation of the hexagram. The ultimate purpose of the generative theory of Han Kangbo's Yi study is "Tao". The purpose of "Tao" is to apply it to the society. Han Kangbo thinks that "Tao" is invisible and nowhere to pass, and the "Tao" as "nothing" is embodied as "one" in real life. Therefore, the monarch can "hold one" and govern the world. As a subject, he should "seek himself against himself", cultivate morality, and conform to his own temperament, so that the king will be virtuous and the people will be safe. The ideal society of Han Kangbo is under the guidance of "Tao", the monarch and his subjects understand their position and role in the world and personnel, and then each of them has its share of harmonious society, thus the country is peaceful and the people are safe. Finally, this paper makes a fair assessment of Han Kangbo's historical status, value and influence.
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B221

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