《易传》宇宙生成论的建构——《易传》天人合一哲学体系的基本理论前提  

On the Construction of Cosmic Creation in Yi Zhuan

作　　者：刘玉建[1] 

机构地区：[1]山东大学易学与中国古代哲学研究中心,山东济南250100

出　　处：《周易研究》2009年第5期69-78,共10页Studies of Zhouyi

摘　　要：《易传》所辟创的天人之学,确立的天人合一的哲学体系,对后世易学及哲学的发展产生了广泛而深远的影响。而《易传》天人合一哲学体系的得以确立,首先依赖于其宇宙生成论的建构。《易传》的宇宙生成论,既是其天人合一哲学体系得以创立的基本理论前提,也是其天人合一哲学体系的核心内容——本体论形上学的基本出发点与立足点。因此,探讨《易传》的宇宙生成论,对于加深认识其完整的哲学体系,具有重要的哲学意义。《易传》的宇宙生成理论,概括起来由三部分组成,一是宇宙本根于"太极",二是太极衍化为天地,三是天地气化生万物。The learning of the corelation of heaven and humanity initiated by the Yi zhuan had its significance as a landmark in the his- tory of Yi-olngy and Chinese philosophy, in which the philosophical syslem of the unity of heaven and humanity exerts an extensive and far - reaching influence on the development way and form of the Yi-ology and Chinese philosophy ＇afterwards as well as the forming and imprnvement of traditional thinking mode. The establishment of the philosophical system in Yi zhuan relies on the construction of cos- mic creation theory. The cosmology is both the basic theoretical premise of the philosophicl system of heaven and human being, and the starting point and standpoint of ontological metaphysics which is the core of the philosophy of heaven and humanity. Therefore, to discuss the cosmos creation in Yi zhuan has an important philosophical meaning for deepening the comprehension on the philosophy system. The theory of cosmic creation in Yi zhuan consists of three parts ： the cosmos originates from Taiji （ the Utimate Grand） , Taiji produces heaven and earth, the interaction of the Qi（ vital force） of heaven and earth produce ＂all things in the universe.

关 键 词：易传 生成论 天人合一 太极 天地 

分 类 号：B221[哲学宗教—中国哲学]