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作 者:李富强[1] LI Fu-qiang
机构地区:[1]山东大学儒学高等研究院,山东济南250100
出 处:《周易研究》2022年第2期24-30,63,共8页Studies of Zhouyi
基 金:教育部哲学社会科学研究重大委托项目:“儒家思想的当代诠释”(20JZDW010)。
摘 要:以往研究未能呈现王龙溪诠释乾卦义理的整体面貌。事实上,其“以心摄易”的解《易》进路,彰显了良知心体为宇宙造化枢机、《周易》可收摄于良知心体中、道德本心为万物存有根源的意涵。他把“乾知”解释为“良知”,开辟了道德主体即宇宙本体、天道性命相贯通的道德创生的存有论。“无欲者,心之本体,即所谓乾”将良知心体的自发性与乾卦的刚健无欲之德绾合在一起,内在地蕴含着心学的工夫论与境界论。尽管王龙溪的解说有过度诠释的嫌疑,且缺少体系建构与理论内容上的完备性,但他对《周易》乾卦义理的心学化诠释丰富了心学和易学的义理内涵并促进了二者的会通,具有重要的经典诠释学和思想史意义。Previous studies did not present Wang Longxi’s(1498-1583) interpretation of the philosophical connotations of hexagram Qian [■, The Creative, 1] as a whole. In fact, his approach of “using heart-mind to prehend(the principles of) the Changes” in the interpretation of the Changes demonstrated that conscience as the conceptual body of heart-mind is the key to cosmic production and transformation, that the Zhou Changes can be absorbed in conscience, and that the original moral heart-mind is the root of all beings. He interpreted “Qian zhi(knowledge)” as “conscience” and opened up ontology with moral creation, which is actually the cosmic noumenon and runs through innate human tendencies, destiny, and the Dao of Heaven. His assertion that “Unselfishness is the conceptual body of heart-mind, namely, Qian” combines the spontaneity of the conceptual body of heart-mind with the strong, dynamic and unselfish virtue of hexagram Qian, which inherently contains the theory of gongfu(moral cultivation and practice) and the theory of the state of the heart-mind. Although Wang Longxi’s exposition is suspected of over-interpretation, and lacks completeness of system construction and theoretical content, his interpretation of the meanings of the Qian hexagram based on his heart-mind theory enriched philosophical connotations of the heart-mind theory and the Changes, and promoted the communication between them, which is of great significance in classical hermeneutics and history of ideas.
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