“应物而无累”与王弼圣人观——以王弼易释为中心  

Wang Bi's View of Sages:On the Basis of His Commentary on the Zhou yi

作　　者：李芙馥 LI Fu-fu(School of Philosophy, Renmin University of China, Beijing 100822, China)

机构地区：[1]中国人民大学哲学院,北京100872

出　　处：《周易研究》2018年第2期60-67,共8页Studies of Zhouyi

摘　　要：有情、无情之辨为何晏与王弼圣人观分殊之要。现有研究一般从性情关系入手,以"性其情"来把握王弼之圣人观。然就相关论说来看,王弼之关注重点似在"无累"与"应物"。王弼与何晏均主张圣人"无累",但就如何实现"无累"却有不同。何晏延续了庄子以来"弃世则无累"的道家思想,而王弼会通儒道提出了"应物而无累"的观点。王弼之所以主张圣人"应物",在于其强调"得志"之重要;王弼之圣人之所以能"应物而无累",在于其"神明茂"与"通无"。理解王弼所言"累""得志""神明""无"等概念,均需从《周易》及其易释中探寻其源。Whether or not a sage has feelings is the key to understand the differences between He Yan＇s（d.249）and Wang Bi＇s（226-249）views.To grasp Wang Bi＇s view of sagehood,the existing research usually starts with the relationship between xing（innate human natural tendencies）and qing（emotions）and focuses on his idea of＂using xingto restrict qing＂.However,according to relevant literature,what Wang Bi stressed seemed to be＂responding to things＂and＂not being attached to things＂.Both Wang Bi and He Yan averred that a sage was＂not attached to things＂,but their views of how to realize this realm were different：He Yan inherited the tradition of Daoism from Zhuang zi（c.369-286 BCE）and claimed that a sage got free from feelings through abandoning the world;Wang Bi merged Confucianism and Daoism and declared that a sage could respond to things without becoming attached to them.The reason for Wang Bi＇s view lies in his emphasis on the importance of＂fulfilling one＇s ambition＂.In his opinion,the reason that a sage could respond to things without becoming attached to them was because the sage had rich shen ming（numinous experiences）and was able to attain the state of Wu（nonexistence）.To understand these concepts,we have to explore their sources in the Book of Changes and Wang Bi＇s commentary on it.

关 键 词：王弼 圣人 应物 无累 神明 

分 类 号：B235.2[哲学宗教—中国哲学]