《周易·剥卦》“剥床”考论

《周易·剥卦》爻辞中的"剥床"同《楚辞·天问》中的"击床",讲述的是商人先祖王亥被杀的场景,爻辞中的"足"、"辨"、"肤"俱指王亥身体的部位,"蔑"为"斫断足胫"之义。《剥》卦爻辞对这一事件的记录运用和遵循了爻位与爻辞内容相关联的易学体例,同时也体现了上古史实作为《周易》卦爻辞来源之一的特征,对探究卦爻辞本义具有启发意义,同时也可以补充顾颉刚先生的《周易》研究。     

《焦氏易林》作者考辨——兼与黎子耀先生商榷

《焦氏易林》是汉代流传下来的一部占卜书,它是从《易经》六十四卦的占卜演绎而来的。按已见于《左传》的占卜方法,当求卦者求得了某卦某爻,对照《易经》爻辞找到对于这一爻或“吉”或“凶”的解释还不够,如果这一爻是阳爻,就变它为阴爻,反之,阴爻变阳爻,一爻之变,整个卦体也就变了,此卦变成彼卦,再从彼卦彼爻查对其爻辞,以该条爻辞与前一条爻辞相互参照,为求占的最后结果。在筮法上,以初得之卦为“遇卦”,以变爻而得之卦为“之卦”,因此《左传》中就多见如“遇《归妹》之《睽》”、“遇《明夷》之《谦》”等等的占筮记录。汉以前,占卜结果都以《易经》原来的卦爻辞为据,到汉朝后,有的《易》学家根据《易经》原有爻辞,经过细密的思考,大胆的发挥,重新编撰一批新的占卜辞,《焦氏易林》就是一部这样的著作,     

论《周易》卦爻辞的文学价值

论《周易》卦爻辞的文学价值邹然《周易》卦辞和爻辞是对六十四卦与三百八十四爻所蕴涵意义的确切界定,即对这些卦体爻符所代表的物象内容、人事现象及其占筮效用所作的文字表述,所谓“卦有小大,辞有险易;辞也者,各指其所之”,“圣人之情见乎辞”（《周易·系辞》）...     

《易·小象》的伦理价值及其现实意义

《小象》解说通行本《易经》六十四卦的爻象、爻辞,虽然它的解说内容比较零散琐碎,但它从爻位说出发,依据"言-象-意"逻辑推论/判断的思维模式,通过具体解释爻象、爻辞,表达了对自然规律和社会人事的一些基本观点和看法。《小象》一般认为是儒家作品,其中有关事在人为、积极进取、持中守正、慎始敬终、修身自律、阳主阴从、安守本分、遵道守义等伦理表述值得关注。《小象》的这些解说,不仅对后人解读《易经》爻辞有极为重要和直接的指导、参考作用,而且它所包含的伦理思想,在当今社会也具有一定的现实价值和意义。     

谈《周易》爻题的形成时间及相关诸问题

从《左传》有关记载、《周易》有关传文和以往出土的有关战国竹书综合考究,推断《周易》爻题的形成是在公元前 500年后的孔子晚年或再稍晚一点的时间;《周易》与其前筮书的最大区别是有爻辞;爻题的从无到有,是由开始多用或沿用其他种类的筮书、筮占方法而走向独尊《周易》的发展特点决定的;爻题体现着蓍与爻、卦的联系,表示爻的时位与方位,提示如何积爻成卦,具有多种含义与作用。     

《明夷》的叙事本义与义理阐释

《明夷》是问题较多的一卦。在传统易学的脉络下,前五爻与上六爻之间,存在着明臣与暗君的对举。《明夷》的主旨在于阐明君子处"明夷之世"行"明夷之道"。爻辞"明夷"二字的理解,是传统易学诠释困境的症结所在。其实,爻辞的"明夷"多是以明夷鸟比喻(或象征)君子。各爻的内容,分别与殷周之际的相关人物和史实对应。初爻指文王囚羑里的经过,二爻指文王脱羑里的过程,三爻指文王克崇杀崇侯虎,四爻指比干之死、微子之去,五爻指箕子之佯狂而为奴,上爻指纣王之昏聩以致陨落。春秋以后,"明夷鸟"的古义逐渐湮没不闻,造成了后世的诠释困境。儒家对《周易》"观其德义",使原本以史实叙事为主的卦爻辞,获得了系统的义理化阐释。《明夷》的个案研究,有助于我们理解《周易》"经""传"之间的关系。     

以《易》取名的数理统计与文化透视

古人喜取<周易>命名,这一现象一些学者曾加以注意,但未作深入研究.本文对<中国文学家大辞典>采用穷尽式的数理统计,探求出<坤>、<乾>等16卦为常用卦,其卦彖辞、二五爻辞及<文言>等为常用爻,进而推索卦爻取舍背后所隐藏的价值取向与哲理内涵,提出并考察援<易>取名之宋前少宋后多这一现象.     

睽而知其类,异而知其通——《周易》睽卦卦爻辞新释

睽卦卦义为睽而通,其卦辞与各爻爻辞亦皆围绕此义而展开。睽是睽乖之义,睽乖之所以能通,是因为本卦还有逊退之象义。卦辞之所以仅"小事吉",是因为逊退只能用于非原则性冲突,或者仅作为一种策略运用。初九爻:"丧马"是睽,"勿逐自复"是通;"见恶人"是睽,"无咎"是通。九二爻:臣仆遇主人,本应退避,但"遇主于巷",避无所避,是睽;因属情势所逼,自身无过,故"无咎",是通。六三爻:受刑者艰难赶车,是睽;因赶车很卖力,喻能洗心革面,终能获吉,是通。九四爻:睽孤无助,是睽;遇元夫得助,是通。六五爻:同宗之间有乖违之事,是悔,是睽;乖违之事消解,故同宗之人一起登上宗祠吃肉庆祝,是通。上九爻:求婚或娶亲队伍似寇盗,是睽;"往遇雨则吉",是通。     

今本《易经》卦爻辞的时间性言说

今本《易经》六十四卦可视作六十四个原型事件,每个事件均是一个时间性整体,其中,卦辞描述了整个事件的线索,爻辞则描述了事件的具体过程,爻的阴阳变化则揭示了事物变化之几的整体特性,而涵括三者的易时间是多元时间观的统一体。     

《周易·晋卦》与"迎日歌"

<周易·晋卦>卦辞载康(唐)侯封于晋,是由于此地适于繁殖."晋"字本义表示日出.<晋卦>爻辞是一首古"迎日歌".     

"Near" and "far" in language and perception.

A major interest in cognitive science is the relationship between linguistic and perceptual representations of space. One approach to exploring this relationship has been to investigate aspects of the linguistic encoding of space that correspond closely to aspects of the visual system. Another approach, which does not contradict the first but rather complements it, is to investigate ways in which linguistic and visual representations of space are different. This paper pursues the second approach by arguing that the distinction between proximal and distal demonstratives (e.g. this vs. that, here vs. there) does not correspond to an independently established distinction between near and far space in the visual system but is instead based on language-internal factors. Recent neuropsychological and neurophysiological studies suggest that the brain contains separate mechanisms for representing, on the one hand, near or peripersonal space which extends roughly to the perimeter of arm's reach and, on the other hand, far or extrapersonal space which expands outward from that boundary. In addition, crosslinguistic research suggests that it is very common for languages to have two basic types of demonstrative terms - proximal and distal. This parallelism raises the possibility that the linguistic distinction may derive from the perceptual distinction. However, several arguments support the contrary view that the two distinctions are independent of one another. A substantial proportion of languages in the world have demonstrative systems that divide space into three or more egocentrically-grounded regions, thereby violating the two-way perceptual contrast. Even more importantly, empirical studies of how demonstratives are used in ongoing discourse in different languages suggest that they do not encode quantitative spatial information such as within vs. beyond arm's reach; instead, they specify abstract semantic notions that, when combined with the unique pragmatic features of communicative contexts, allow speakers to make a virtually unlimited range of spatial distance contrasts. Thus, demonstratives constitute an interesting case of divergence between linguistic and perceptual representations of space.     

埃德蒙德·胡塞尔的"私人札记"

1906-1908年是胡塞尔思想发展的重要年代,是他从描述心理学走向超越论现象学的过渡时期.在此期间他曾于一个笔记本中做过一些私人的、类似日记的札记,其中最主要的内容是他对以往思想的回顾和清算,以及他对未来工作的构想与计划.这些计划后来大都得到了实施.除此之外,胡塞尔在里面还留有一些内心的独白,表露出他在此期间的复杂心态.这份文献提供了理解胡塞尔哲学思想和哲学人格的重要依据.     

Validation of graphoanalysis by "global" or "holistic" method.

Graphoanalysis is the most systematically developed and best researched of all methods of handwriting analysis (genetically called graphology). This is a projective expressive movement that is neither better nor more poorly validated than most projective techniques as a means of personality assessment, which is inadequate because their subjectivity makes statistical study difficult. With all projective techniques "sign" or trait validation has been minimal, and the best validation has come from "global" or "holistic" methods. The present study presents a paradigm for the latter type of approach to handwriting analysis, using a matching technique with probabilities of 1/5, wherein five subjects were matched by people who knew them to one of five blind Graphoanalyses of the subjects' writing. This design is herein replicated five times, with total data significantly different from chance expectation (p less than .001), supporting the hypothesis that it is possible to evaluate personality through analysis of handwriting.