《易传》与道家哲学的可通约性

<易传>和道家是先秦哲学中最具形上学思维能力的哲学流派.尽管<易传>的"尚刚"和道家的"贵柔"代表了中国传统哲学的两大方向,体现了儒道二家各自的价值取向和人生态度,然而,当<易传>和道家哲学在寻求终极性的形上学根源时,却不约而同地运用了类似的思想方法,即在形而上的"道"论中走到了一起.本文从传统形上学的本原论、本体论和体用论等方面,试图阐释这两家哲学的可通约性.<易传>和道家的形上学之所以能够相互贯通,是因为<易传>和道家的哲学处在同一个层次上以阐释其价值观念和政治理想,也就是说,"性与天道"是道家的形上学,也是儒家的形上学,不是那一家的"专利".正因为这样,儒道二家才有可能在魏晋玄学和宋代理学中走向新的沟通和融合.

The communion between the philosophy of the Daoist school and that conceived in Yi Zhuan

Philosophy conceived in Yi Zhuan and that of the Daoist school are the philosophical schools with the most philosophical thinking capacity in the pre-Qin period. Though "upholding hardness"by Yi Zhuan and"vener-ating softness" by the Daoist school represent two directions of traditional Chinese philosophy, embodying different value orientations and attitudes to human life between Confucianism and Daoism, yet, when seeking ultimate metaphysical origins, they take use of similar thinking methods without previous consultation, that is to say, in the comments on the metaphysical Dao, they meet at one point. Through traditional metaphysical theories on origin, ontology, and theories on substance-function, this paper attempts to expound the communion between the two schools. The reason for why the two kinds of metaphysics can communicate with each other is because both Yi Zhuan and the Daoist school are on the same level in explicating their value concepts and political ideals, in other words, "(human) nature and the Duo (Way) of heaven" are both the metaphysics of the Daoist school and that of the Confucian school, being not a "patent" of either school. It is on this account that both Confucian and theDaoist school were possible to head for a new merge in the style of metaphysical learning in the Wei and Jin dynasties and that of the neo-Confucianism in the Song Dynasty.