本文關(guān)鍵詞： 道 象數(shù) 卦 義理　出處：《山東大學(xué)》2017年碩士論文　論文類型：學(xué)位論文

【摘要】：魏晉時(shí)期,社會(huì)動(dòng)亂不堪,朝代的頻繁更替帶來(lái)的是人民無(wú)盡的苦難以及思想火花的迸發(fā)。當(dāng)此亂世,一批站在歷史的制高點(diǎn)、以天下為己任的知識(shí)分子開啟了思想界的變革,意圖匡扶社會(huì)亂象及已凋敝不堪的民生,于是乎"玄學(xué)"應(yīng)運(yùn)而生。于《周易》方面,王弼摒棄漢代以來(lái)繁瑣復(fù)雜的"象數(shù)易學(xué)"代之以"義理"解易而成"義理易學(xué)"并成為當(dāng)時(shí)的主流學(xué)派。韓康伯接續(xù)并發(fā)展了王弼的"義理易學(xué)",使之與"象數(shù)易學(xué)"一起成為易學(xué)的兩大流派。本文將韓康伯《易注》作為研究對(duì)象,圍繞以下幾個(gè)方面探討其易學(xué)思想。一、韓康伯所處的時(shí)代背景。魏晉是中國(guó)歷史上少有的極度動(dòng)蕩的時(shí)期,政局不穩(wěn)必定影響經(jīng)濟(jì)發(fā)展,軍閥割據(jù)使得原有的政府經(jīng)濟(jì)轉(zhuǎn)變?yōu)橛墒看蠓蚩刂频那f園經(jīng)濟(jì),由是,士大夫渴望穩(wěn)定的情緒推動(dòng)了"玄學(xué)"的產(chǎn)生。魏晉玄學(xué)在玄學(xué)家們主持儒家與道家、名教與自然等問題的討論中得以發(fā)展,韓康伯即是在儒道會(huì)通之大背景下完成其《易注》的。二、以"道"為根的"乾施坤承"的易學(xué)生成論。韓康伯認(rèn)為"道"是無(wú)處不在,無(wú)處不通的,是最高的本體且萬(wàn)物由之以化。關(guān)于"道"對(duì)萬(wàn)物的化生,韓康伯認(rèn)為"道"不能直接化生萬(wàn)物,必須要借助"媒介"完成,此即"陰陽(yáng)"。"陰陽(yáng)"作為"道"在形下世界的最高代理又是借由"乾"、"坤"而發(fā)生作用。純陽(yáng)的"乾"和純陰的"坤"繼而生成八卦和六十四卦。韓康伯認(rèn)為八卦包含萬(wàn)事萬(wàn)物之理,因循八卦與六十四卦就可以了解天下之理從而體認(rèn)最高的"道"。三、"義理制象數(shù)"視野下的"義理"和"象數(shù)"的融通。韓康伯認(rèn)為"卦"中有"象"和"數(shù)"且"象"、"數(shù)"的存在對(duì)了解卦義有很大的作用。"象數(shù)"由"道"而生,而"蓍"作為"卦"與"象數(shù)"的媒介,通過"數(shù)"來(lái)演卦進(jìn)而通過此卦之中的"象"和"數(shù)"溝通"道"。韓康伯認(rèn)為"象"分"卦象"和"爻象",因此在解卦時(shí)要"唯變所適",然識(shí)"卦"中之"象"與"數(shù)"并非其目的,把握"象"與"數(shù)"背后之"道"才是其解卦的根本。四、"體道以為用"下的"識(shí)幾安分"。韓康伯易學(xué)生成論的最終目的是為了體"道",而體"道"之目的則是為了應(yīng)用于社會(huì)。韓康伯認(rèn)為"道"無(wú)形無(wú)象且無(wú)處不通,作為"無(wú)"的"道"在現(xiàn)實(shí)生活中即體現(xiàn)為"一",由此君王可"執(zhí)一"而治天下。作為臣民,應(yīng)當(dāng)"反求諸己"、修身養(yǎng)德,順應(yīng)自身的性情,由此則君賢民安,天下太平。韓康伯的理想社會(huì)是在"道"的指引下君主和臣民明了自身在天地和人事之中的位置和作用,爾后各安其分的和諧社會(huì),由此國(guó)泰民安,天下大治。最后,本文對(duì)韓康伯《易注》的歷史地位、價(jià)值以及其影響作出了中肯之評(píng)價(jià)。
[Abstract]:During the Wei and Jin dynasties, the social unrest, the frequent replacement of the dynasty brought endless suffering and the burst of thought spark. When this turbulent times, a group of standing in the commanding high point of history. The intellectuals who took the world as their own responsibility opened up the revolution in the field of thought, with the intention of helping the society in chaos and the people's livelihood, so the "metaphysics" came into being and came into being in the aspects of the "Book of changes". Wang Bi abandoned the complicated and complicated study of "Yi of Image and number" since the Han Dynasty and replaced it with "Yi of righteousness" and became the mainstream school of "Yi of righteousness". Han Kangbo succeeded and developed Wang Bi's "Yi of righteousness and principle". Make it become the two major schools of Yi study together with "the study of". This article regards Han Kangbo "Yi Yi" as the object of study, and discusses its thought of Yi study in the following aspects. 1. Han Kangbo is in the background of the times. Wei and Jin dynasties is a rare period of extreme turbulence in Chinese history, political instability must affect economic development. The warlord regime changed the original government economy into the manor economy controlled by the literati and bureaucrats. Therefore, the desire of the literati and officials for stability led to the "metaphysics". The Wei and Jin metaphysics presided over the Confucian and Taoist metaphysics in the Wei and Jin dynasties. In the discussion of famous religion and nature, Han Kangbo completed his "Yi Notes" under the background of Confucianism and Taoism. Han Kangbo believes that Tao is ubiquitous, nowhere impassable, is the highest Noumenon and all things by it. On the "Tao" of all things. Han Kangbo believes that Tao can not be directly transformed into everything, but must be accomplished by means of "medium", that is, "Yin and Yang". "Yin and Yang" as the highest agent of "Tao" in the world under the form of "Tao" is through "dry". "Kun" and the role of pure yang "dry" and pure yin "Kun" and then generate gossip and 64 hexagram. Han Kangbo that gossip contains all things of reason. Follow the eight diagrams and 64 divinatory diagrams to understand the world's theory and realize the highest "Tao". Han Kangbo believes that there are "images" and "numbers" and "elephants" in the hexagram. The existence of "number" has a great effect on understanding the meaning of hexagram. "Xiang number" comes from "Tao", and "tragacanth" acts as the medium of "hexagram" and "image number". The "number" is used to represent the hexagram and then through the "image" and "number" in the hexagram to communicate with the Tao. Han Kang-po believes that the "image" is divided into the "hexagram image" and the "line image", so when interpreting the hexagram, it is necessary to "change where it is appropriate." However, the understanding of the "image" and "number" in the "hexagram" is not its purpose, but to grasp the "Tao" behind the "image" and "number" is the basis of his interpretation of the hexagram. The ultimate purpose of the generative theory of Han Kangbo's Yi study is "Tao". The purpose of "Tao" is to apply it to the society. Han Kangbo thinks that "Tao" is invisible and nowhere to pass, and the "Tao" as "nothing" is embodied as "one" in real life. Therefore, the monarch can "hold one" and govern the world. As a subject, he should "seek himself against himself", cultivate morality, and conform to his own temperament, so that the king will be virtuous and the people will be safe. The ideal society of Han Kangbo is under the guidance of "Tao", the monarch and his subjects understand their position and role in the world and personnel, and then each of them has its share of harmonious society, thus the country is peaceful and the people are safe. Finally, this paper makes a fair assessment of Han Kangbo's historical status, value and influence.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B221

【相似文獻(xiàn)】

相關(guān)期刊論文 前5條

1 許建良;韓康伯《周易》解釋中的道德思想[J];周易研究;2003年04期

2 王曉毅;;韓康伯易學(xué)對(duì)“象數(shù)”的融通及其意義[J];周易研究;2011年05期

3 李貴良;;對(duì)韓康伯“一陰一陽(yáng)之謂道”注的理解[J];周易研究;2007年03期

4 徐蘋芳;文明兩議[J];文明;2004年12期

5 伍宗文;“醋、酢”互易辯[J];古漢語(yǔ)研究;1992年02期

相關(guān)碩士學(xué)位論文 前2條

1 張兵;韓康伯《易注》理路研究[D];山東大學(xué);2017年

2 胡長(zhǎng)芳;韓康伯易學(xué)思想研究[D];山東大學(xué);2007年

，

本文編號(hào)：1450381