《易传》宇宙生成论的建构——《易传》天人合一哲学体系的基本理论前提

<易传>所辟创的天人之学,确立的天人合一的哲学体系,对后世易学及哲学的发展产生了广泛而深远的影响.而<易传>天人合一哲学体系的得以确立,首先依赖于其宇宙生成论的建构.<易传>的宇宙生成论,既是其天人合一哲学体系得以创立的基本理论前提,也是其天人合一哲学体系的核心内容--本体论形上学的基本出发点与立足点.因此,探讨<易传>的宇宙生成论,对于加深认识其完整的哲学体系,具有重要的哲学意义.<易传>的宇宙生成理论,概括起来由三部分组成,一是宇宙本根于"太极",二是太极衍化为天地,三是天地气化生万物.     

黄道周论《周易》与天文历算

<易>以道阴阳,而日月正是天地现象界的最大阴阳,故有日月为<易>之说.在中国文化史上,<周易>和天文历法发生了紧密的关联,源远而流长.明末大儒黄道周的易学思想很复杂,其最大特色就是把<周易>与天文历算融为一体,以易数论历算之数.虽然在现代科学看来,这些推理没有什么合理性根据,但是这种思想一直是中国文化的一个重要特色,这种对宇宙万物内在统一性规律的探索精神在一定程度上也是可取的.     

"神农易"与《伏羲易》的比较

本文认为,"神农易"与《伏羲易》如"鸟之两翼,车之两轮"是中华大易体系的一体之两面,它们共同严密地构成了一个完整的系统的宇宙生成理论,以二进制数理自然地展现了宇宙生成的本然面目。它们孪生的对立统一关系恰恰又反过来证明着"一阴一阳之谓道"、"易以道阴阳"的易理精蕴和大易本旨。"神农易"与《伏羲易》的并行,将启示着人们重新对《易经》的象数进行深入地反思。     

中国神话的创世模式及其“神圣叙述”

中国古人对宇宙形成的思考或始于传说中的伏羲时代,《周易》《老子》出现了宇宙形成叙事结构,神圣化了的农耕技能促成宇宙由混沌到秩序的升华,创世经历了秩序空间、秩序时间的创造以及遭受倾侧毁坏再创等过程。中国古代创世神话影响、参与建构中国优秀传统文化的精髓,彰显了民族脚踏实地、积极进取的人生态度,又展示了超越意识、丰富的想象力。     

周敦颐的易学性命之学

宋明道学的核心是天道性命之学.周敦颐以<周易>的太极阴阳理论构建了一个有机论的宇宙模式,本太极以立人极.他将<易传>的"继善成性"论与<中庸>的"诚者天之道"相结合,以"诚"作为性命之本,奠定了宋明易学性理之学的新方向.     

论程大昌的易学思想

程大昌是南宋时期图书学派的重要代表人物,著有<易原>、<易老通言>两部易学专著,他以刘牧所论的黑白点图式的河图洛书为<周易>之原,以"太极"为制变之祖.本文指出,在尚未对河图洛书的来源与内容上进行理性求证的情况下,程大昌提出"卦画之智发于图书",并将圣人作<易>看成是天地用心"以数发智"的结果,为<周易>的源起抹上了浓厚的神秘色彩,而他解"易有太极"为"变易之道有立乎其极者焉",释"四象生八卦"为四气生八卦"出震终艮"更迭之序,将<周易>之"太极"与<老子>之"一"贯通理解,则拓展了<周易>文本的诠释空间.     

王弼易与伊川易之比较--关于《周易》的体例与原则

王弼在吸取<易传>乘、承、比、应、当位、中位等说的基础上,详细论述了<周易>的体例以及原则,进一步阐发了<易传>所蕴含的取义说、适时说,还提出了主爻说、初上不论位等说,确立了义理派解易的基本思想方法.尽管程颐在对<周易>体例的看法上基本上承袭王说,但亦有发展与创新之处.他在王氏"适时说"基础上强调<易>随时取义的观点,提出了中则正、乾坤卦变以及卦才说等,丰富了义理派解易的方法,增加了解释卦爻象和卦爻辞的灵活度.本文在论述以上观点时,还对前人之说提出了一些异议.     

刘向、刘歆父子的易说

刘向、刘歆是汉代著名学者,对<周易>颇有研究.其易说保存在<汉书>的<艺文志>、<律历志>、<五行志>和刘向<说苑>中.本文据此对刘氏父子的易说作了初步探讨,认为他们所提出的"<易>为五经之原"、"人更三圣"说、"太极元气"说、"河图洛书"说,在易学史上都占有重要地位,产生了深刻影响,是一份值得发掘的文化资源.     

变卦解《易》思想源流考论

结合四库提要所勾勒的"变卦解易"这一易学史上的重要线索,本文考述了<易小传>与<易变体义>、<易纂言>与<易象义>、<易象正>与<易原就正>的关系及其思想特色,澄清了其间的一些误传与误会.同时指出变卦解易这一思想流派早在四库之前的丁易东那里就已有所总结;指出以动爻变卦解<易>的思想发轫于<左传>中的古老筮例,明确于南宋沈该的<易小传>和都絮的<易变体义>,经宋元之际吴澄的<易纂言>和丁易东的<易象义>,到明代黄道周的<易象正>达到其高峰,清代包仪的<易原就正>受到黄道周<易象正>的影响很大.     

胡煦之"体卦主爻说"及对"卦变说"与"错综说"之批评

胡煦是清初一位有独到见解的易学家,他考镜源流,参以心得,深契易理.胡煦根据<周易>建立的一套很精深的生成论哲学,不仅具有解经的意义,更含有哲学的意味.他提出的"体卦主爻说"比较严密地说明了卦爻的生成与变化,对<周易>中"内外往来,上下终始"的解释更为合理,更为贯通,从根本上纠正了"卦变说"与"错综说"之误,在易学史上具有重要价值.     

Scientific cosmogony, mythology, and immortality

Some current scientific theories of cosmogony demonstrate significant similarities to the cosmological theories of mythology and of certain religions. The notion that the universe originated in a specific cataclysmic explosion raises the mental construct of a center of the universe. This concept plays an important role in mythology and is related to the idea of the cyclical renewal of time. Such concepts, both scientific and mythological, serve as reassurance against the fear of extinction. Aspirations to immortality re-emerge in disguised form in the search for life elsewhere in the universe. Some of the cosmological theories resemble metaphorical elaborations of childhood concepts of procreation.     

试论宋明易学的太极动静观

太极动静观是宋明易学哲学的一个重要问题。经过周敦颐、张载、朱颐、王夫之等人辩论,逐步解决了太极如何生出阴阳二气,太极自身为什么具有运动变化的性能,现象世界又何以流转不已,也即物质世界怎样产生,又何以生生不息的重大理沦问题。     

Thoughts on autism with special reference to a paper by melanie klein

The article begins with a brief exploration of the various aspects of adolescent's psychic qualities as these are described in Greek mythology. It is argued that myths are an integral part of the way that adolescence is perceived and myths play an important role in adolescents' psychic and external world, as well as in their mythological thinking. Connections are made with the attraction towards the creation of myths about adolescence in ancient and contemporary societies. Three clinical vignettes from adolescents' psychoanalytic psychotherapy are presented in an effort to support the idea of the value and importance of mythology in adolescence in the clinical practice. Through the clinical material, we try to explore how psychic and developmental disturbances, which might lead to psychopathology, are reflected in family and personal myths and also in the mythological thinking of adolescents.     

《系辞传》"易有太极"章要旨释论

《系辞传》“易有太极”章,其本旨既非解释易占中(?)卦的具体过程,也不是要创立一种宇宙生成模式,而是借用宇宙生成论的模式,解释八卦的起源．易占与易哲学之间没有直接关系．     

董仲舒易学哲学思想探析

董仲舒的易学哲学思想是他的整个哲学体系的核心内容.其内涵丰富而深刻,主要表现在董仲舒赋予<易传>中的"元"以逻辑在先和价值根源之意义,表明"元"是一个价值本体范畴;他把<易传>的"继善成性"论改造为"天止人继"说,反映了人类在宇宙万物中之地位与意义的一种自觉精神;又把<易传>"人文化成"的思想观念发展为一种"人文宇宙观",从宇宙观高度审视人类文化,又从人类文化角度看待宇宙,观与文化观合二为一,表明了宇宙是人类文化创造的本源和基础,而人类文化是宇宙的发展和完善.这就从宇宙观的高度肯定、突出了人文价值的崇高意义.     

"象思维"视野下的"易道"

"易道"的根本在于,观物取象,并进而在象的流动与转化中洞察出卦象,由卦象以尽意."象思维"的本质在于"非实体性",而这种非实体性使<周易>的象思维具有"原发创生"性,并且表现出与西方实体性的概念思维本质不同.从原发创生的视角观之,历史上和今天关于卦爻之象数与卦爻辞哪个根本的问题,可以归结为原发创生的"筑象"过程."原发创生",就是无极而太极之生,是"无中生有"和"有中见无"之生.     

论“后天八卦”中的数理内涵──兼论《禹贡》和《太玄》对称三进制

"先天八卦"中具有数理内涵,同样,"后天八卦"中亦具有数理内涵。前者呈二进制形态,后者则为三进制形态。《系辞》曰:"太极生两仪,两仪生四象,四象生八卦。"其实,四象生八卦有两种不同的逻辑法则,这两种不同的逻辑法则导致二进制八卦与三进制八卦。而且"后天八卦"与五行具有内在的关联,因此,"后天八卦"中的数理内涵比"先天八卦"中的数理内涵更显丰富。     

Unus Mundus: A New Approach to The Reading of Complexity

In the last decades of the twentieth century, there was quite a change in the scientific approaches as far as humankind and nature are concerned. The recent discoveries of quantum physics with the phenomenon of entanglement and of the neurosciences with the holographic theory of mind have furthermore amplified the epistemological perspectives of complexity, introducing completely new and amazing hypotheses concerning the human­–universe relationship. Therefore, on the basis of these quantum specifications by Bohm, we can postulate the hypothesis that if all the matter of the universe is also entangled, living matter and the cognition entangled to it, which are at the basis of the network of life, do not represent but a giant living hologram provided with specific information prerogative which, generally speaking, can flow by means of the continuous interaction of the corporeal matter of humankind together with the wider network of the whole. This interaction of humankind with the universe is studied by Ecobiopsychology, which qualifies in the “panorama” of complexity like a new discipline, which relates the informative codes of the living world and their specific languages (the ecological aspect) to the analogous languages of the human body, which sediments in itself the phylogenesis of the world (the biological aspect), to then recover the relationship between the “world” and the human “bios” in its psychological and cultural aspects expressed in myths, in the history of religions, and in the collective images of humanity (the psychological aspects). Ecobiopsychology, referring to the most recent developments of complexity, considers humankind as an organized totality provided with a meaning that can be justified only if contextualized in the relationships with its body, its mind, and its social and cultural dynamics without any of these aspects being privileged the human being, the human unit is to be seen as a node within a broader network. The human­-unity is provided with a specific organization, schema, structure, and process, the outcome of that manifestation of strength and information flowing in a continuous dynamism. The ecobiopsychological model focusing on the constant relationship between the unconscious and the body, in referring to the information “physicality” of the archetype and in evaluating the importance of the synchronicity as a rule able to bind among themselves the information of existential events together with the categories of the different forms of the universe, by means of the vital analogies and the symbols, proposes a holistic Weltanschauung of humankind. This is similar to the most modern conceptions of quantum physics.     

The Astounding Assumption of Infinite Life

The multimillennial philosophical discussion about life after death has received a recent boost in the prospect of immortality attained via technologies. In this newer version, humans generally are considered mortal but may develop means of making themselves immortal. If “immortal” means not mortal, thus existing for infinity, and if the proposed infinite‐existing entity is material, it must inhabit an infinite material universe. If the proposed entity is not material, there must be means by which it can shed its material substance and exist nonmaterially. The article examines arguments for how an infinite life would be possible given current physical understanding. The paper considers a Pascalian‐style wager weighing the likelihood of adjusting to existence wholly within a finite universe versus betting on there being some way to construe the universe(s) as a viable medium for infinite beings. Conclusion: the case for a finite being to exist infinitely has little viable support.     

试论王龙溪的易学哲学

王畿易学认为易之体用不二,易为心易,太极为心之极,反对以易为书、泥于言象;继承和发展了王阳明的良知易说,视<周易>为提高人的道德修养境界的典籍,在修养方法上力倡先天之学,而以自然为宗.王畿易学是宋明时期陆王一路下来心学派易学思想最根本和最集中的体现,对传统易学起到一种解构的作用,是陆王心学在其本质上的必然结果.