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乾坤并建是王夫之解易的重要体例,也是他的哲学思想在易学上的鲜明体现。在《周易外传》中,对乾坤并建的诠释集中在以下三个方面:其一,对以邵雍为代表的象数学进行批判,以突出天地的本体地位和对万物的统领作用;其二,对乾坤所代表的知与能、易与简、纯与杂进行阐发,彰显乾与坤在万物的存在与运动中的不同作用:乾给万物以存在及其性质,坤给万物以存在之展开与性质发生功效的能量。乾为健,坤为顺;乾始物,坤成物;万物为杂,乾坤为纯,万物在健与顺的共同作用下产生与运行。其三,太极有易以有于易,代表天地总体的太极就体现在万物之中,太极与万物是体与用的关系,以此拒斥道家的宇宙生成论。
The construction of heaven and earth is an important way for Wang Fuzhi to explain Yi and also a vivid manifestation of his philosophy in Yi-ology. In “The Biography of the Book of Changes”, the interpretation of the construction of heaven and earth is focused on the following three aspects: First, to criticize the mathematics represented by Shao Yong in order to highlight the ontological status of the world and the leading role of all things; , Expounds the knowledge and energy represented by heaven and earth, Yi and Jane, pure and complex, and demonstrates the different roles of Qian and Kun in the existence and movement of all things: doing everything to existence and its nature, giving everything to existence Unfolding the energy that works with nature. Qian is healthy, Kun is Shun; Qianshuwu, Kun into objects; everything is miscellaneous, heaven and earth are pure, all things under the joint action of health and smooth produce and run. Third, the Taiji is easy to have easy, on behalf of the world as a whole Tai Chi embodied in all things, Tai Chi and all things are the relationship between body and use, in order to reject the Taoist theory of cosmology.