南北朝象数易学发展特点述略  

On the characteristics of the Yi studies in the Northern and Southern dynasties

作　　者：张勇[1] 

机构地区：[1]西北大学中国思想文化研究所,陕西西安710069

出　　处：《周易研究》2006年第5期55-59,共5页Studies of Zhouyi

摘　　要：南朝郑、王易学并立,北朝象数易学占主导,但后期也呈现儒玄并融的趋势．《易传《》和汉代易学创造出来的象数成果得到南北朝易学家的继承,南朝易学家对象数易学中的形式主义学风给予了批判,并呈现出本体论思维与易学象数相结合的思想萌芽．象数易学受到佛教缘起性空理论的批判,但南北朝佛教仍利用易学象数来说明现象世界．在南北朝道教养生理论中,象数易学得到了丰富和发展．在南北朝的宗教风气下,象数易学占验派沦为方伎．In the Northern and Southern dynasties （420-589）, both Zheng Xuan＇s （127-200） image-number Yiology and Wang Bi＇s （226-249） metaphysical meaning-pattern Yi-ology were paralleled in the south, whereas the image-number school dominated the north and was infused with metaphysical thought in its later period. The image-numberological achievements obtained by the Yi zhuan （also called the Ten Wings） and the Han scholars were succeeded by the scholars of the Northern and Southern dynasties, who also criticized the formalist style in the image-numberology, and the combination of ontological thinking and image-numberology germinated from their studies. At that time, the image-numberology was criticized by Buddhist scholars, who still took use of image-numherology to explicate the phenomenal realm. In the health-preservation theories of Daoism in the Northern and Southern dynasties, the image-numberology was enriched and expanded. At that time, in the air filled with religion, the divinatory sect declined to a technical level.

关 键 词：郑玄易学 王弼易学 象数易学 义理易学 文化融合 佛学 道教养生 

分 类 号：B235.9[哲学宗教—中国哲学]