关于《周易》的作者问题

谁是《周易》的作者?这个问题比较复杂,不是三言两语能谈清楚的,需要多占些篇幅,作较详细地说明。今传本《周易》,从表面来看,是一部书。然而里边有经,有传。在经里,又有八卦、重卦、卦辞、爻辞的问题。这些东西都是何人所作,向来就有不同的说法。在传里,一般说有上彖、下彖、上象、下象、上系、下系、文言、说卦、序卦、杂卦十篇,亦称《十     

试注《周易》两句古经文

<周易·大壮>:"丧羊于易,无悔."<旅>:"丧牛于易,凶."从汉朝到清朝都解释错了.王国维从甲骨卜辞中发现殷先公有"王亥",将各种典籍所载王亥的事联系起来,证明王亥是创造服牛的人,他在有易被杀,说明有易是一个部落.本文在这些研究成果的基础上,按照王国维的思路,进一步研究,提出一些新的看法与疑问,供有兴趣者共同研究.     

关于《周易》的几个问题

《易》,按照自古以来的说法,是伏羲氏最初画八卦,神农氏将此加以重迭而演变成六十四卦,但有卦而未曾有卦辞,及至周文王系上卦辞(彖辞),周公系上爻辞(象辞),并从那时起确立上下经。孔子则把十翼(《彖传》上、下,《象传》上、下,《系辞传》上、下,《文言传》,《说卦传》,《序卦传》,《杂卦     

《周易诠释》《周易密钥》简介

正李守力著,兰州大学出版社2016年8月出版。《周易诠释》与《周易密钥》是密切相关的两部著作:前者以重建《周易》经学为宗旨,继承传统的经学注疏路径,融汇《四库全书》《续修四库全书》中的易类著作以及近代名儒的易学著作共1500余种,逐卦逐爻、逐字逐句解释《周易》六十四卦经文;后者则是学习前者的辅助参考著作,主要内容是论证"观象系辞"体例     

关于建立《周易》解释学的通信

大钧教授：近好！最近重读《周易》,有些新的感受,主要是关于《周易》解释学的问题。想提出来与你探讨一下。我特别注意到《系辞》对《易经》所作的解释,认为由它可以开出两个解释系统：一为宇宙本体论的解释系统;一为宇宙生成论的解释系统。而这两个解释系统可以作为中国哲学两大解释系统来考虑。《易经》本来是一部占卜的书,虽然我们可以从它的卦名、卦画、卦辞、交辞中分析出某些极有价值的哲理,但我们大概还不能说它已是一较为完备的哲学体系,而《系辞》对《易经》所作总体上的解释则可以说已是较为完备的哲学体系了。在《系辞冲…     

关于建立《周易》解释学问题的探讨

在《学人》第１３期（１９９８年３月出版）刊登了我的一篇短文《能否创建中国的解释学？》后,有两种很不相同的反映。有些学者认为,已经有了西方的解释学,没有必要创建中国的解释学,我们不必跟着西方的学术路子走。另外一些学者认为,“创建中国解释学”是我们应该认真研究的问题,并建议组织一次有关此问题的讨论会,共同讨论一下是否有可能创建一种不同于西方解释学的方法与理论。我在《能否创建中国的解释学？》一文最后说：“我的这一想法可能是完全没有意义的,如果是这样,那至少可以起一个作用,这就是我们不必再花时间从这个方…     

《解读周易》

周山著,上海书店出版社2002年5月出版,全书共33万字。本书由内篇、外篇、释义三大部分组成。内篇以《易经》为研究对象,从"发生论"、"符号论"、"辞论"三方面展开,探讨卦爻画的产生过程、六十四卦推理系统基本推理规则和方法、卦爻辞中蕴含的历史文化价值。认为:阴阳爻画源于数字、经卦、复卦的演变与我国象形、会意文字产生和发展的历史同     

《周易溯源》

李学勤著,四川出版集团巴蜀书社2006年1月出版,全书共28万字。该书是1992年长春出版社出版的《周易经传溯源》的增订本。增订本较之初版改动颇大。该书是李学勤先生从考古学、文献学的角度论《易》的专著,内容宏富,篇幅所限,难以详言,现仅将主要章节简介如     

《周易学说》

马振彪遗著,花城出版社2002年1月出版。全书59万字,32开本,793页。本书是全国高校古籍整理委员会1999年重点项目。马振彪是鲜为人知的现代易学家,其承继家学、倾其毕生精力写成的手稿,旨在增补马其昶《周     

《周易》的智慧

《易经》和《易传》是《周易》中不同的两个部分。《易经》的产生 ,与上古社会环境、文化氛围密切相关 ,是当时天与人、因与果、天命不易与靡常冲突融合的产物。《易经》中最具特色的是辩证的变易观。《易传》实现了由《易经》卜筮向义理的转化 ,“太和”是其人文精神的精髓。《周易》智慧对中西方均产生了重要影响     

Self-Compassion Versus Global Self-Esteem: Two Different Ways of Relating to Oneself

ABSTRACT This research examined self-compassion and self-esteem as they relate to various aspects of psychological functioning. Self-compassion entails treating oneself with kindness, recognizing one's shared humanity, and being mindful when considering negative aspects of oneself. Study 1 ( N =2,187) compared self-compassion and global self-esteem as they relate to ego-focused reactivity. It was found that self-compassion predicted more stable feelings of self-worth than self-esteem and was less contingent on particular outcomes. Self-compassion also had a stronger negative association with social comparison, public self-consciousness, self-rumination, anger, and need for cognitive closure. Self-esteem (but not self-compassion) was positively associated with narcissism. Study 2 ( N =165) compared global self-esteem and self-compassion with regard to positive mood states. It was found that the two constructs were statistically equivalent predictors of happiness, optimism, and positive affect. Results from these two studies suggest that self-compassion may be a useful alternative to global self-esteem when considering what constitutes a healthy self-stance.     

The Two Faces of Codependent Relating: A Research-Based Perspective

Using an overview of the controversial concept of codependency as a backdrop, the paper summarizes outcomes of a project devoted to developing and applying a technique for assessing codependent relating. Results support the clinically based contention that there is a pattern of relating in dysfunctional relationships that warrants the label codependent, and that some (but not all) cases of such relating stem from a distinctive codependency personality syndrome. These results gave rise to a perspective that combines a relational process with a dispositional view of codependent relating, and proposes that codependency may be either endogenous (chronic) or exogenous (reactive).     

Relating badly to brands

Our commentary focuses on the negative pole of Park et al.'s Attachment–Aversion continuum. We argue that the distinction between positively- and negatively-valenced relationships matters, and open opportunities to further our knowledge about what makes a brand relationship “bad.” Two theoretical extensions are offered: (1) additional negativity dimensions beyond brand–self distance including pathology, power, and self- versus brand-focused emotionality; and (2) distinctions between neutrality and variations of emotional ambivalence “in the middle” of the Attachment–Aversion spectrum. Our call is for a science of negative relationships concerning the negative outcomes, processes, states, and attributes of consumers' relationships with brands.     

Relating computer-associated stress to computerphobia

The associations of computer-related stress, somatic complaints, and computerphobia were studied by administering questionnaires covering demographic data, exposure to computer information, computer-related stress, as measured by the Computer Technology Hassles Scale, somatic complaint items of the Hopkins Symptom Checklist, and Rosen, Sears, and Weil's measures of computerphobia: Computer Anxiety Rating Scale, Attitudes Toward Computers Scale, and Computer Thoughts Scale to 109 students. Correlations indicated scores on the Computer Technology Hassles Scale were significantly correlated .35 with somatic complaints, .27 with years used a computer, and .28 with self-rated computer knowledge. The Computer Technology Hassles Scale was not significantly correlated (.18, -.08, and -.05) with the three measures of computerphobia. Computer-related stress appears to be distinct from computerphobia.     

《周易》对探索潜意识启示

隐喻是一种语言现象,也是一种认知方式。《周易》是一套复杂的隐喻认知系统,“象”与“理”都是认识事物的思维方式。潜意识通过心理表征以隐喻的方式呈现,精神分析师借助隐喻方法来分析潜意识。将潜意识的呈现形式(如梦、口误等)理解为某种“象”,把“象”作为表征潜意识的符号与工具,通过“观象、取象、辨象、立象、尽意”这个认知过程,实现对“理”(潜意识)的理解。通过“象思维”来探索潜意识对中国人来说具有文化上亲和性,克服精神分析中的“无结构性”与“语言的限制”。     

回音

两封关于《周易》的来信,反映了同一个问题:就是有人仍在打着研究《周易》的旗号,从事看相、算命等迷信活动。这种现象,应当引起有关部门的注意。