周易研究
週易研究
주역연구
STUDIES OF ZHOUYI
2010年
5期
74-80
,共7页
易学%象数%几%太极%仁
易學%象數%幾%太極%仁
역학%상수%궤%태겁%인
Yi studies%image-numerology%seeds%Tai ji%benevolence
方以智的博物之学与道德形上学体系,皆托《易》立言。早年,他以＂气为真象,事为真数＂的象数观,将抽象的象数符号还原为气与人事,并要求以＂实证＂的方法＂核其真＂,反对将象数神秘化。他并非执着于感性的象数层面,在将＂几＂的内涵改造成隐晦的、待征乃显的＂物理＂的基础上,提出了＂征天地之几＂、＂因事见理以征几＂的易几观,从而成就了独具特色的博物之学。中晚年,他将＂太极＂的内涵引申为心与仁,并藉＂太极不杂乎阴阳,不离乎阴阳＂的太极观,建构了体用圆融的道德形上学体系。
方以智的博物之學與道德形上學體繫,皆託《易》立言。早年,他以＂氣為真象,事為真數＂的象數觀,將抽象的象數符號還原為氣與人事,併要求以＂實證＂的方法＂覈其真＂,反對將象數神祕化。他併非執著于感性的象數層麵,在將＂幾＂的內涵改造成隱晦的、待徵迺顯的＂物理＂的基礎上,提齣瞭＂徵天地之幾＂、＂因事見理以徵幾＂的易幾觀,從而成就瞭獨具特色的博物之學。中晚年,他將＂太極＂的內涵引申為心與仁,併藉＂太極不雜乎陰暘,不離乎陰暘＂的太極觀,建構瞭體用圓融的道德形上學體繫。
방이지적박물지학여도덕형상학체계,개탁《역》립언。조년,타이＂기위진상,사위진수＂적상수관,장추상적상수부호환원위기여인사,병요구이＂실증＂적방법＂핵기진＂,반대장상수신비화。타병비집착우감성적상수층면,재장＂궤＂적내함개조성은회적、대정내현적＂물리＂적기출상,제출료＂정천지지궤＂、＂인사견리이정궤＂적역궤관,종이성취료독구특색적박물지학。중만년,타장＂태겁＂적내함인신위심여인,병자＂태겁불잡호음양,불리호음양＂적태겁관,건구료체용원융적도덕형상학체계。
Both FANG Yi-zhi＇s leaning of physics and his metaphysical system are based on the Change. When his was young,departing from his image-numerological view that ＂Qi refers to real image and human affairs correspond to real numbers＂,he reduced the abstract images and numbers to Qi and human affairs,requiring us to ＂verify reality＂ by evidence and opposing to the mystification of images and numbers. He did not stick hardly to the image-numerological level. On the basis that he reformed to connotations of ＂seeds＂ into principles of transparent physical things,he contended to attest to the seeds of heaven and earth and attest to the seeds according to the principles seen in concrete events,hence forming his own unique learning of physics. In his middle and later years,he extended the connotations of Taiji （Grand Ultimate） to heart／mind and benevolence and constructed his metaphysical system of morality by his view that Tai ji on one hand is not mixed in Yin-yang and on the other hand Tai ji is not separable from Yin-yang.
