摘要
吴澄是光显于元代的著名理学家、经学家和易学家。他在易学的象数之学方面整合汉宋而创辟己见,而在义理之学方面则以全新理学视野解读《周易》经传,开显出《周易》吴氏学——一种理学视野下的独特易学天人之学。其基本内容是天道为人道的终极价值根据,人宜推天道以明人事,法天道以开人文;天道性命相贯通,由理气所造化出的天人万象相互内在,息息相通,一体无隔,构成一无限宏大的一本而万殊的有机宇宙生存共同体与生命共同体;万象如此而相连一体、动态流转着的这个世界,亦遂成为人的整个生活的世界;人应透过自觉的德性涵养修为工夫,变化气质,最大限度地彰显出与天地之理一而不二的本然正性,豁醒自足之整体人文生命理性意识,令生命最终达致成为天地之理圆满化身与自觉而圆融体现者的天地境界,进而挺立自己生命的主体性,确立应然的正大宇宙人生担当,促成天理沛然流行、和谐有序而通泰的有机人的生活世界的建立。
WU Cheng was a famous neo-Confucianist, expert in the Confucian Classics Studies, and Yi-ologist of the Yuan Dynasty. In the image-numberology in his Yi studies, he united the Han Yi and Song Yi and set forth his own opinions. In the philosophical connotations studies, he interpreted Zhouyi from a completely new Confucianism and established his unique Yi-ology,a heaven-earth theory from the vision of neo-Confucianism. The basic contents of the theory include: the Dao of heaven is the ultimate basis of value; man should deal with human affairs and establish humanities by the Dao of heaven; the Dao of heaven and human nature are inherently linked and the variety of phenomena are correlated and make up an indefinite organic entity which possesses one noumenon with various specific manifestations; the entity within which the world constantly changes dwells in man’s world of life; man should transform temperament by self-cultivation, fully exhibit the innate nature inseparable from the heaven-earth principle, awaken the self-sufficient humanistic rational consciousness of life to make the life attain to the heaven-earth realm which embodies the heaven-earth principle and further erects one’s own subjectivity of life, establishes man’s sense of cosmic obligation to improve the flow of the heavenly principle and the establishment of an organic, harmonious world of life.
出处
《周易研究》
CSSCI
北大核心
2005年第6期51-63,共13页
Studies of Zhouyi
关键词
理学
易学
天人之学
天理
人欲
天地境界
neo-Confucianism
Yi-ology
tian-ren (heaven-earth) theory
the heavenly principle
carnal desires
heave-earth realm
