幽明之故与天人之际——从船山易学的视域看的论文.docVIP

幽明之故与天人之际——从船山易学的视域看的论文 幽明之故与天人之际——从船山易学的视域看的论文 摘要：易学具有一个言幽明而不言有无的视域，明清之际的思想家王夫之的研究表明，从这个视域可以更为深入地理解中国哲学的基本问题：天人之际。天人之际的根本回答不在于流俗所理解的“天人合一”，而在于天人相继。通过天人相继，确立的是人的自由以及人道的基本依据。而且，在幽明之故的视野中，还可以生发出中国古典思想对原善问题的基本理解，善不是别的，正是在人道的畛域内发生的对天人之间的存在连续性的努力。 关键词：王船山；易学；幽明之故；天人之际；原善 the cause for the (alternation between) darkness and brightness and correlation between the heaven and human:from wang chuan shan’s views of the yi- ologybstract:in the yi -ology, there was a viewing angle by the alternation or interaction between darkness and brightness but not by the alternation or interaction between existence and non existence. the great thinker at the turn of the ming and qin dynasties wang fu zhis studies show that this viewing angle could admit us to more deeply understand the fundamental issue, i.e. the correlation between the heaven and human, in chinese philosophy. the final answer to this issue is not what had commonly understood as the “unity of heaven and human”, but the succession between the heaven and human, by which the freedom of human and fundamental basis for the dao of human are established. moreover, the viewing prospect of the interaction between darkness and brightness could sprout out a basic comprehension to the issue of original goodness in chinese classical thoughts. here goodness was no more than the effort for the succession, which occurs in the field of the dao of human, between the heaven and human. key words:wang chuan shanthe yi-ologycause for the interaction between darkness and brightnesscorrelation between the heaven and humanoriginal goodness 司马迁曾经把中国哲学的主题概括为“究天人之际，通古今之变”，天人之际是哲学的基本问题。w不同的文化对于这一问题有着不同的思考，《周易》对于这一问题的回答揭示了中国文化对于天人之际的独特理解。王船山是中国古代思想的集大成者，从他的工作也许可以更为深刻地理解周易、理解中国天人之学的模式。 一、作为致思路向的“幽明之故” 在易学哲学史上，张载与王船山是最值得注意然而似乎又没有得到充分重视的思想家。他们二人都对《周易》哲学的思想范式进行了深刻的思考，而且还得出了共同的结论。这就是，《周易》但云“知幽明之故”，而不言“知有无之故” （第29页）［1］（第182页）［2］。这是一个耐人寻味的发现，它表明，在易学中，存在论的区分并不是通过“有无之辩”来进行的。当张载说“《大易》不言有无；言有无，诸子之陋也”、“有有无之分，非穷理之学也”（第272、30页）［1］时，他实际上为易学存在论的讨论提供了一个判准。 王船山注意到