方氏易学中的“太极观”摭论——以《药地炮庄》为中心  

On the View of Taijiin Fang Yizhi’s Scholarship on the Changes

作　　者：吴卿 WU Qing

机构地区：[1]苏州大学政治与公共管理学院,江苏苏州215123

出　　处：《周易研究》2022年第1期54-60,69,共8页Studies of Zhouyi

摘　　要：目前,学界对方以智“太极观”的研究主要聚焦于《东西均》和《易余》,较少涉及《药地炮庄》。在《药地炮庄》中,方以智继承了方氏家学,对“太极”“无极”“有极”的关系予以阐发。他延续方氏易学中“全树全仁”的比喻,表明“太极”和“万物”之间“舍一无万,舍万无一”的关系,力图修补理学发展中出现的重“理”轻“物”倾向。方以智通过回归“体用一源”,以“太极”贯穿“形上”与“形下”、古与今,维护了“太极”即“气”的一体性,由此提出了“道器不可须臾离也”“太极泯之于阴阳中”等观点。这为救治明末重体轻用之风提供了理论依据,同时也体现了以气学会通心学和理学的倾向。At present, academic research on Fang Yizhi’s(1611-1671) view of Taiji(lit., Supreme Ultimate) focuses mainly on his works of Dongxi jun and Yi yu, but less on his Yaodi paozhuang. In Yaodi paozhuang, Fang Yizhi inherited the scholarship of his family and elucidated the relationship between Taiji, Wuji(Non-Ultimate) and Youji(there being an ultimate). He extended the metaphor of “quanshu quanren” from his family scholarship, manifested the relationship between Taiji and all beings with the proposition that “if we abandon One, there will be nothing;if we abandon all things, then there will be no One”, and tried to repair the tendency of emphasizing li(principle) over wu(objects) in the development of Neo-Confucianism. Fang Yizhi maintained the integrity of Taiji, as qi(material force), by returning to a view that “ti(body) and yong(function) are based on one source” and using Taiji to thread through “metaphysics” and “physics”, ancient and modern. Therefore, he put forward the views that “Dao and utensils cannot be separated even for a moment” and “Taiji is hidden in yin and yang”. This provides a theoretical basis for the rectification of the atmosphere of emphasizing ti(conceptual body) and neglecting yong(function) in the late Ming dynasty(1368-1644). This also reflects the tendency of using the theory of qi to synthesize the heart-mind theory and the principle-oriented Neo-Confucian theory at the same time.

关 键 词：方以智 《药地炮庄》 太极 理气关系 

分 类 号：B248.93[哲学宗教—中国哲学]