摘要
唐宋易学脉络中言说道体的语词经历了以“虚无”扬弃“无”、以“太虚”“太极”等扬弃“虚无”的演变过程。唐代《周易正义》中“虚无”“太虚”语义相同,是对道体之最究竟的描摹、形容,“太极”则是直接指向元气的语词。但不可将“太极”与元气完全等同,它的实际语用是对“有之所极”的“无称之称”,具有描摹、形容的词性。“虚无”“太虚”则可由形容词转义作名词,引申指具有“虚无”“太虚”性质的道体。张载等道学家对《周易正义》的这种用法有所继承,但由于辟佛老自觉意识的不断增强,道学家逐渐放弃了“虚无”,而采用“太虚”“太极”“道”“理”等更具确定性的语词来指称道体。
The terms used to describe the conceptual body of Dao in Changes scholarship in the Tang(618-907)and Song(960-1279)dynasties generally underwent an evolution from replacing“wu”(non-actuality)with“xu wu”(void and non-actuality),to replacing“xu wu”and“wu”with“Taixu”(lit.,Supreme Void)and“Taiji”(lit.,Supreme Ultimate).In Zhouyi zheng yi(Correct Meaning of the Zhou Changes)enacted in the Tang dynasty,“Taiji”directly refers to yuan(primordial)qi(material force).However,“Taiji”is not exactly the same as yuan qi,and its actual function is a nameless name pointing to“the ultimate of existence”,which has the character of description.The adjective“xu wu”and“Taixu”can also be transformed as nouns indicating the conceptual body of Dao which is“xu wu”(virtual and empty)and“Taixu”(greatly void).Zhang Zai(1020-77)and other Neo-Confucians inherited this use of the term in Zhouyi zheng yi.Along with the growing awareness of criticizing and breaking away from Buddhism and Daoism,however,Neo-Confucians gradually abandoned“xu wu”,and adopted more definitive terms like“tai xu”,“tai ji”,“Dao”,and“li(principle)”to designate the conceptual body of Dao.
出处
《周易研究》
CSSCI
北大核心
2022年第5期45-54,91,共11页
Studies of Zhouyi
关键词
太极
太虚
虚无
《周易正义》
道体
Taiji
taixu
xu wu
Correct Meaning of the Zhou Changes
the conceptual body of Dao
