《周易》的刚与柔

《周易》的刚与柔张增田《周易》是构筑在阴阳之上的神秘殿堂。“昔者圣人之作《易》也……观变于阴阳而立卦,发挥于刚柔而生爻。”（《系辞》）阴阳和刚柔并不是“立卦”和“生爻”的并列关系,而是一对体用关系,即“阴阳合德而刚柔有体”（《系辞》）。从立足之本上看...     

浅析初唐佛教的“和顺”思想——以《法苑珠林》“和顺篇”为研究对象

唐初道世法师在其所著《法苑珠林》一书中,专设《和顺篇》一篇讨论"和顺"思想。其所论"和顺"思想既融合了儒家"刚柔均平""刚柔得中"的中庸思想,又兼俱道家思想中"阴阳调天地之和"的理念,体现了唐代佛教深受本土思想影响的特征。本文拟通过对此"和顺"思想的分析,窥探唐初佛教思想的本土化规律。     

帛书《易传》三篇阴阳观辨析

帛书《易传》谈及阴阳概念集中在《二三子问》《衷》和《缪和》这三篇解《易》文献中,《二三子问》开篇言"龙之德",以"龙"之神能总述阴阳变易观,包含能阴能阳和变与不变两方面的内涵,以此突出由变化之极而衍生的宇宙万物化生之义。《衷》开篇即提出"《易》之义萃阴与阳"的命题,将抽象的阴阳概念落实到阴卦与阳卦、刚爻与柔爻上,核心是刚柔之变化,由此引申出乾坤、刚柔、动静、天地、文武之大义。《缪和》篇则从天道处立言,其曰:"凡天之道,一阴一阳。""阴阳",诸家多以"四季"解,其实不然,"阴阳"当谓"日月",此乃古书常例。此言天道对立转换的客观规律,可称之为自然天道观,与荀子的天论有某些相同之处。综上,帛书《易传》以阴阳变易观总述事物发展的两重性特征,又以刚柔变化和自然天道观深化之,具体地阐发、运用了传世本《易传》的阴阳概念。     

形上之道如何说——以《系辞》为中心

"形上之道"意味着"道"对"形"的超越,这种超越体现为对视觉认知方式的超越。《周易》作为一本"书",只能以"形"的文字方式展开对"道"的言说。孔子看到了文字的局限性,提出了"书不尽言,言不尽意"的问题,这意味着"形上之道"能否被言说,与"圣人之意"能否显现相关。圣人以"阴阳""刚柔"来"立象"和"立道",打开了由"阴阳""刚柔"而得"道"的可能性。《系辞》认为,以"阴阳""刚柔"为言说的根据,藉助切身的感受,言说便可以超越"形"的局限性,使得说"形上之道"成为可能。     

《易传》阴阳思想的来源

在《易传》中，我们可以看到不少关于阴阳的概念，特别是，作者还把阴阳看成宇宙间一切事物运动变化最根本的原因，认为是“道”的基本内涵。《易传》这一思想是中国哲学思想史上的重大飞跃。在这里，我们有必要探究一下《易传》这些阴阳概念和阴阳思想的来源。有人说，《易传》的阴阳思想来自以老子为代表的道家，而不来自以孔子为代表的儒家，这种说法对吗？另外，它是不是还有更古老的来源？下面，我们就这些问题作些探讨。（一）殷周出土文字中的阴阳思想从十九世纪末直到现在，殷周甲骨文的大量出土，对我国古代文化的研究带来了勃勃生…     

辞何所指——试论《系辞》的语言认知维度

《系辞》以"阴阳"、"刚柔"为认识的基本性质,"阴阳"包括冷热的感受,"刚柔"则是软硬的感受,此即触觉认知方式。《系辞》以触觉为中心,构建了一套触觉思维,《系辞》的触觉思维有别于刑名家的视觉思维。触觉认知具有切身性和不可入性的特点,前者体现为认识上对距离的消除,后者体现为对身心的安定作用。《系辞》站在儒家立场上,批评了刑名家视觉思维所导致的"言不尽意",以"指"、"称"、"拟"、"取"等方式,将视觉所认知到的"形"把握为触觉所认知到的"象",进而展现了从形下的名言之域,到形上之道的完整路径。     

《易传》对天地人三才之道的认识

天、地、人三才各有其道的思想乃是春秋战国时期中国思想的共识,但只有《易传》对此作了深入而一贯的探讨,从而影响深远。在《易传》那里,天、地既有其体,又有其德。天之体为阴阳之气,地之体为刚柔之质。阴阳之气实质上是能量与信息所构成之"场",而刚柔之质则是气的能量密集化的存在形式;另一方面,天之德为乾,而地之德为坤。乾是健动不息的创生品格,而坤则是厚德载物的接纳性品格。天地各有其能,各具其德,但只有人能够会通天地之能、合和天地之德。当然,这并不意味着人的智能能够代替天地,因为人总是有其自身的限制,但人的存在也同样不是天地的重复,而是以其不同于天地的品格,与天地并列为三。     

帛书《易传》乾坤之义疏论

帛书《易传》对乾坤之义作出了独特的阐发,在和今本一样充分肯定乾坤的核心地位和特殊作用的同时,以键川为卦名,从宇宙的动态功能的角度呈现出乾坤所统摄的天人之道。《衷》篇着眼于万物的动静存亡,凸显了乾坤的刚柔动静之义,并举证卦爻辞来阐明其刚柔之义,尤有进者,《衷》又将乾坤刚柔动静之义下贯于人事之文武之道。帛书《易传》最终将乾坤二卦所含之义理发挥为阴阳合德、刚柔相济、动静有时、文武兼施的天人之学,并从中体现出人文德性的精神和天人和谐的价值追求。不仅如此,帛本对乾坤卦爻辞的解释较之今本及传世注疏也可谓别开生面,向我们呈现了卦爻辞背后更为丰富的文化意蕴。     

日本学者末木刚博论《易经》逻辑

日本学者末木刚博以研究东西方比较逻辑学著称。末木的专著《东方合理思想》对比探索了中国、印度和西方的形式逻辑与辩证逻辑。该书中国部分特设专题论述《易经》逻辑。末木认为,《易经》逻辑是中国与形式逻辑并行的另一种独特逻辑(指辩证逻辑)的代表。末木用符号逻辑工具对《易经》逻辑加以分析,指出《易经》逻辑是一种函项关系论的逻辑。在此基础上,末木评述了《易经》逻辑与印度、西方思想的异同,肯定了《易经》逻辑的地位和作用。以下据《东方合理思想》一书简介作者思想梗概。一、阴阳的2项组合《易经》认为,一切现象都可以凭借阴阳的2项组合来加     

《易传》与中国美学

<正> 《易传》是中国思想史上一部重要著作。《易传》虽然不是一部美学专著,但它所阐述的“天人合一”思想、“《易》者象也”思想,不仅影响了古代的理论思维,而且也影响了形象思维,从而为中国美学追求“天人合一”的审美境界以及强调形象思维在艺术和审美中的重要意义,提供了哲学的依据。另外,《易传》在对客观世界的变化以及《易》象与客观世界的关系作出解释时,使用了“阴阳”、“刚柔”、“乾坤”、“知几其神”、“通变成文”和“修辞立诚”等范畴和命题。《易传》对这些范畴和命题的深入发挥,同样对中国美学的发展产生了极其深刻的影响。所以,从中国美学史的角度讲,不了解《易传》,就不可能真正把握中国美学的特色。     

The minister as healer,the healer as minister

A major task of the minister is that of healer, and with the healing task come some special opportunities. These relate to the therapy of the word, awakening in all the tragic sense of life, an identity with the wounded healer, distinguishing between healing and curing, and accepting the medical education enterprise as a patient. The healer as minister broadens the healing community into a priesthood of all believers. Further, our rich heritage of healing is anchored in the biblical tradition, and a study of this will show a similarity between ancient and modern healing.This article is based on a paper presented at the Annual Conference of the Ministers in Medical Education of the Society for Health and Human Values, Washington, D.C., October 23–26, 1980.     

Beauvoir,the Scandal of Science,and Skepticism as Method

In The Ethics of Ambiguity (herein the Ethics), Simone de Beauvoir declares that science condemns itself to failure if it takes as its task the total disclosure of being (Beauvoir 1948/1976, 130). I suggest that the Ethics actually parallels the spirit of some scientific programs, specifically those that utilize positive skepticism as method. I draw out connections among the Ethics, Maurice Merleau‐Ponty's Phenomenology of Perception (Merleau‐Ponty 1945/1962) to which Beauvoir's works show much likeness, and Francis Bacon's The New Organon (Bacon 1620/2000), the latter being at once a scientific and a positive skeptical program. Underscoring the ways in which Beauvoir's method of interrogating the being of beings and reality is compatible with some scientific pictures is important. It complicates the usual thought that existentialism is antiscience, problematizes Beauvoir's overly simplistic depiction of science, and nuances her analysis of the existent's experience of itself.     

Non-consequentialism, the person as an end-in-itself, and the significance of status

Recently, several outstanding discussions of the structure of non-consequentialism have appeared. Two of these are Shelly Kagan's The Limits of Morality and a pair of articles by Warren Quinn, "Actions, Intentions, and Consequences: the Doctrine of Doing and Allowing" and "Actions, Intentions, and Consequences: the Doctrine of Double Effect." I would like to examine several related issues discussed by these authors. Another outstanding work to which I will refer in this article, but not discuss at great length, is Judith Jarvis Thomson's The Realm of Rights. The general topic with which I shall be concerned is the structure of a non-consequentialist moral theory. Non-consequentialism has two important features. In a non-consequentialist moral theory, (1) there is a permission not to maximize overall best consequences (this is sometimes referred to as an option), and (2) there are constraints on promoting overall best consequences (for example, we must not kill one innocent, non-threatening person for his organs to save five others). I shall use the works by Kagan, Quinn, and Thomson to help characterize further the elements of the non-consequentialist structure and to justify them.