胡瑗《周易口义》的天道观与性情论  

HU Yuan's Outlook on the Way of Heaven and That on the Relationship between Nature and Emotions Reflected in His Zhou yi kou yi

作　　者：闫利春[1] 

机构地区：[1]武汉大学哲学学院,湖北武汉430072

出　　处：《周易研究》2011年第3期61-67,共7页Studies of Zhouyi

摘　　要：胡瑗《周易口义》的天人观上契汉唐,下启宋明。在天道观上,继承了汉代元气生成论,认为"太极"是宇宙生发的始源,"太虚"是"太极"的一种存在状态,并提出了"天体乾用"的体用观。胡瑗是基于元气生物的天道观讨论性情关系的,他将性分为纯善无恶的天地之性及人之性,人之性是禀受天地之性而来。他认为情有正与不正,而邪情是导致恶产生的原因,提出了"节情"、"明心治性"、"养气"的工夫论。胡瑗的天道观及性情论在程颐、张载的思想中得到进一步的发展。HU Yuan＇ s outlook on heaven and human accords to the tradition from the Han（ 206 BCE-220 CE ） to Tang （618-907） dynasties and initiated the views of the Song 1960-1279） and Ming （ 1368-1644 ） dynasties. In the outlook on the Way of Heaven, on the basis of succeeding the Han scholars＇ theory of cosmos creation from the primordial Qi （ vital energy）, he contends that Tajfi （ the Grand Ultimate ） was the initiator of the cosmic genesis, whereas Tai xu （ the Great Void ） is but an existing tare of Taifi. In addition, he set forth outlook that heaven is the substance while Qian （≡） functions. His outlook on the relationship between nature and emotions was based on his cosmology. He divided nature into two kinds ： heaven-earth nature which is purely good and human nature. The latter is endowed by the former. He insists that emotions are either correct or incorrect, and the latter is the cause leading to evilness. Thus he set forth practical approaches such as ＂abstaining from incorrect emotions＂, ＂governing nature by purifying the heart/mind＂ and ＂nourishing the vital force＂. His outlook on the Way of heaven and that on the relationship between nature and emotions were further developed in CHENG Yi （ 1033-1107 ） and ZHANG Zai ＇ s （ 1020-1078 ） thoughts.

关 键 词：胡瑗 《周易口义》 天道 性情 

分 类 号：B244.99[哲学宗教—中国哲学]