从《易经证释》之本体生成论看“继善成性”说  

On the “Ji shan cheng xing” from the Onto-cosmology Discoursed in the Yi jing zheng shi

作　　者：张文智[1] ZHANG Wen-zhi(Center for Zhouyi &Ancient Chinese Philosophy,Shandong University,Jinan 250100,China)

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》2018年第5期57-65,共9页Studies of Zhouyi

基　　金：泰山学者工程专项经费资助项目

摘　　要：《大学》《中庸》与《易经》有十分紧密的内在联系。《大学》讲的"至善"是超越于善恶之上的道之本体,故"止至善"及"格致诚正"为"内圣"之功夫;其所讲"明明德"及"修齐治平"则为道之发用,是"外王"之行。《中庸》所讲的"中和"之"中"为道之体,与"至善"之境相对应,"和"为道之用,与"明明德"相对应;"诚"既是体,又是用,"成性"即是"成诚"。"成性"由"成己""成物"两部分组成,"成己"为"内圣"之功,"成物"为外王之行。《易经证释》所讲的哲理可以为我们理解"继善成性"说提供本体论根据,其中的先天"太极"之境(○)与"至善"之境相对应。两仪图中的阳仪与"乾元"及后天世界中的"善"相对应;阴仪则与"坤元"及后天世界中的"恶"相对应。阳仪独接先天太极,而阴仪则无此性能,亦即人们只有通过行善才能上达"至善"之境即道之本体。由此可推,"继善"意为"继道者善";"成性"意为"成道者性",亦即道无可成,成性即是成道。The Great Learning,the Doctrine of the Mean,and the Yi jing are closely related.The term zhi shan (lit.,supreme goodness)referred to in the Great Learning is viewed as the conceptual body of the Dao which transcends the opposi- tion of good and evil:Therefore,striving for the state of supreme goodness and rectitude of heart-mind is an effort to arrive at the realm of internal sageliness,while the illumination of virtues,regulation of family,and pacification of the world mentioned in the Great Learning become its external manifestation in service to society,which is the exhibition of the Dao.The zhong (centrality)mentioned in the Doctrine of the Mean is the conceptual body of the Dao and corresponds to "Supreme Goodness";the he (harmoniousness)refers to the function of the Dao and corresponds to'the illumination of virtues.Cheng (sincerity)plays a dual role of both the conceptual body and its function,and the completion of human nature is actually the completion of sincerity.However,the completion of human nature is made up of the completion of Self and the completion of others and things,the former corresponds to internal sageliness and the latter to its external manifestation.The nto-cosmology discoursed in the Yi jing zheng shi (An Argumentation and Interpretation of the Book of Changes )could provide an ontological basis for us to interpret the concept.of ji shan cheng :xing (succession of goodness and completion of human nature),in which the state of the pre-heaven tai ji (Supreme Ultimate)symbolized by "○"can be equated with the state of Supreme Goodness;The white or yang semi-sphere of the two-mode (■)corresponds to good and the black or yin semisphere to evil.The white semi-sphere directly succeeds the tai ji (○)but the black one does not have this quality,which means that only the accumulation of good could help us return to the realm of Supreme Goodness.It is evident that ji shan means that it is the goodness that could succeed the Dao,and cheng xing signifies that it is the completion of human nat

关 键 词：《易经证释》 继善成性 德至道凝 

分 类 号：B221[哲学宗教—中国哲学]