| 论《周易》的隐逸思想 |
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| 引用本文： | 孙邦金. 论《周易》的隐逸思想[J]. 周易研究, 2006, 0(2): 60-67 |
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| 作者姓名： | 孙邦金 |
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| 作者单位： | 武汉大学,哲学学院,湖北,武汉,430072;温州大学,法政学院,浙江,温州,325035 |
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| 摘 要： | 《周易》原为卜筮之书,以知来藏往、本隐之显来预测吉凶、趋利避害,包含着深刻的人生智慧。在进退存亡、仕隐出处这一问题上,从蛊、遁诸卦中可以看出“与时偕行”的出处观念。先秦原始儒家在此基础上,对《周易》中隐逸行为的动机进行了道德化的阐释,将其归结于一种真诚的道德自觉和抗议精神,体现了儒家在道统与政统之间所始终坚持的一贯张力, 以及不愿同流合污的崇高道德气节和独立不屈的政治不合作态度。这对后世中国知识分子的出处、进退观念产生了极其深远的影响。
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| 关 键 词： | 隐逸 出处 时 蛊 遁 |
| 文章编号： | 1003-3882(2006)02-0060-08 |
| 修稿时间： | 2005-04-19 |
On the eremitism conceived in Zhouyi |
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| SUN Bang-jin. On the eremitism conceived in Zhouyi[J]. Studies of Zhouyi, 2006, 0(2): 60-67 |
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| Authors: | SUN Bang-jin |
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| Abstract: | Conceiving profound wisdom of life, Zhouyi was originally a book for divination which can enable one to know the past and predict the events to come to obtain fortune and avoid misfortune. In dealing with advancing or withdrawing, entering society or being a recluse, hexagrams Gu (Arresting Decay, the 18th hexagram in the received version of Zhouyi) and Dun (Retreat, the 33rd hexagram) advocate a eremite life. Basing on this sense, the original Confucian school in the pre-Qin times interpreted the eremite motive as a moral self-consciousness and protest,embodying a consistent tension between the Confucian Dao(Way or Confucian doctrine) and politics as well as between their lofty moral integrity and independent non-cooperative attitude to politics. This spirit exerted far-reaching influences upon the later-generation intellectuals' attitude to advancing or withdrawing. |
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| Keywords: | eremitism entering society timeliness Gu Dun |
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