周易研究
週易研究
주역연구
STUDIES OF ZHOUYI
2010年
4期
48-57
,共10页
来知德%像象%错综
來知德%像象%錯綜
래지덕%상상%착종
LAI Zhi-de%simulacrum-image%obversion and inversion
像象观和错综说,是来氏易学中的两大创见。来知德所谓的易象内涵,包含"事理之彷佛近似"和"可以想像"两个层面。这一像象观,是对《系辞传》以来的模写说、特别是朱熹易象说的一个重大发展和推进,其实质是对易模写说如何可能和如何建构这一问题所作的覃思和论说。错,在形式上指的是爻性皆对整相反的两个卦。综的形式则有两种:一是四正之卦在别卦中或上或下的变化;二是四隅之卦或一别卦与其颠倒后所得之卦之间的关系。而综的第一种形式,似从未有学者注意到和发明过。错、综虽形式各异,但二者得以确立的形上学理据却都是阴阳之理:错实质上是阴阳的相互对待,综则是阴阳的上下流行。在来氏易学中,错综不仅是取象条例,而且是卦序的内在建构原则。来知德的像象观和错综说,在易学史上具有非常重要的意义。
像象觀和錯綜說,是來氏易學中的兩大創見。來知德所謂的易象內涵,包含"事理之彷彿近似"和"可以想像"兩箇層麵。這一像象觀,是對《繫辭傳》以來的模寫說、特彆是硃熹易象說的一箇重大髮展和推進,其實質是對易模寫說如何可能和如何建構這一問題所作的覃思和論說。錯,在形式上指的是爻性皆對整相反的兩箇卦。綜的形式則有兩種:一是四正之卦在彆卦中或上或下的變化;二是四隅之卦或一彆卦與其顛倒後所得之卦之間的關繫。而綜的第一種形式,似從未有學者註意到和髮明過。錯、綜雖形式各異,但二者得以確立的形上學理據卻都是陰暘之理:錯實質上是陰暘的相互對待,綜則是陰暘的上下流行。在來氏易學中,錯綜不僅是取象條例,而且是卦序的內在建構原則。來知德的像象觀和錯綜說,在易學史上具有非常重要的意義。
상상관화착종설,시래씨역학중적량대창견。래지덕소위적역상내함,포함"사리지방불근사"화"가이상상"량개층면。저일상상관,시대《계사전》이래적모사설、특별시주희역상설적일개중대발전화추진,기실질시대역모사설여하가능화여하건구저일문제소작적담사화논설。착,재형식상지적시효성개대정상반적량개괘。종적형식칙유량충:일시사정지괘재별괘중혹상혹하적변화;이시사우지괘혹일별괘여기전도후소득지괘지간적관계。이종적제일충형식,사종미유학자주의도화발명과。착、종수형식각이,단이자득이학립적형상학리거각도시음양지리:착실질상시음양적상호대대,종칙시음양적상하류행。재래씨역학중,착종불부시취상조례,이차시괘서적내재건구원칙。래지덕적상상관화착종설,재역학사상구유비상중요적의의。
Views of simulacrum-image and Cuo zong (obversion and inversion) are two inventions in LAI's studies of Change. The connotations of the images so-called by LAI Zhi-de contain two levels of meanings: simulacrum and imaginablity. This point of view is an important development from the theory of simulation revealed in the Commentary of Xi Ci (Great Treatise) and particularly from ZHU Xi's imagery. It is in actuality a pondering and explication on the possibility of establishing the theory of simulation and how to establish it. Cuo formally refers to two mutually obversed hexagrams. Zong possesses two forms: One refers to the changes of the four cardinal trigrams (i.e.≡,■,■,and■) in the upper or lower positions of a hexagram; the other refers to the relationship between a hexagram and its inverted hexagram. It seems that the former case of the inversion had never noticed and explicated by scholars. Though the forms of Cuo and Zong differ from each other,the metaphysical principle for the establishment of them is principle of the changes between Yin and Yang: Cuo in actuality depends on the mutual oppositeness between Yin and Yang,while Zong reveals the flowing of Yin and Yang between the upper and lower positions. In LAI's studies of the Change,Cuo and Zong are not only formulae of images,but also the inner principle of the construction of the hexagrams' orders. However,LAI's view of simulacrum-image and theory of Cuo and Zong are of great significance in the history of the Yi studies.