论孔颖达“备包有无”的易道观  

On KONG Ying-da's thought on Yi: Yi encompasses both being and non-being

作　　者：张克宾[1] 

机构地区：[1]山东大学易学与中国古代哲学研究中心

出　　处：《周易研究》2006年第2期87-91,共5页Studies of Zhouyi

摘　　要：唐初易学呈现出融合汉魏的特色,孔颖达的《周易正义》是其杰出之代表。孔疏认为易道“备包有无”,孔疏中的“无”不是单纯的某种实体或属性,它具有多层含义,是对汉易元气发生论和玄学易无本论的融合创造,是其易学的形上学; 而“有”就是宇宙万有,孔疏将宇宙万有统摄于易象之中,认为易象是宇宙万有的符示涵摄者,由之提出了灵活开放的易象观;以之为基础,在乾坤父母说之上将易学六十四卦系统诠释成了一个流变互通的意义世界。The Yi-ology in the beginning of the Tang dynasty （618-907 A. D. ） was characterized with the union of the Han （image-number） and Wei （metaphysical） traditions, ZhouyiZhengyi,Rectification of the Meanings of Zhouyi,complied by KONG Ying-da being a representative work. From the vision of that ＂Yi encompasses both being and non-being＂raised by KONG Ying-da, this paper makes a tentative research on his thought on Yi, pointing out： （1） as a union merging the cosmology based on the primordial Qi in the Han Yi tradition into the ontology in the metaphysics in the Wei Yi tradition, ＂non-being＂does not refer to a substance but is implicated with multiple connotations and can be regarded as KONG＇s metaphysical thought upon Yi; （2）＂being＂ refers to all creatures in the universe which are abstracted in the images by KONG Ying-da, who points out that the images of Yi is an open system which can symbolize all beings in the universe. Based on this vision, the system of the 64 hexagrams was interpreted as an interrelated, interchangeable, and mutually independent and supplemental world by him.

关 键 词：易道 无 易象 乾坤 

分 类 号：B241.9[哲学宗教—中国哲学]