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天生烝民，有物有則－由《詩經》及《周易》探析「天」之本體詮釋的發展歷程
On the Ontological Interpretation of Shijin and Zhouyi
摘要
「天」，是我國哲學中最古老、最普遍的範疇；更是貫穿古今，以及我國每一位哲人思想性著作的基本範疇。《詩經》與《周易》，為我國經書兩大類型的代表。前者內涵為文學詞章，是我國最早的詩歌總集；後者為義理思想，是儒家哲理的淵藪。兩者性質截然不同。然而，在對「天」概念的認知上，卻有異曲同工，殊途同歸的特色。皆是由「天意」之主宰天，詮釋創新，昇華轉化成「天道」的形上天。這是我國詮釋思想進化的最佳指標。「天」的本義既是顛頂，是人的頭頂，具有至高無上的意義。因此，吾人在闡釋自身最高之「世界觀點」時，自會依據其本義，作創造性的詮釋及推衍。也就是朝向存有解讀的「本體詮釋」內涵之充實，這就是一種「視界融合」的現象。《詩經》及《周易》「經」「傳」之「天」，經由主宰天到義理天的創造及本體詮釋，所彰顯的意義及價值為：一是由主宰天到義理天，是世界觀點的轉化；二是本義提昇為本體意義，是一種創造詮釋；三是詮釋的無限性，是不斷揭示真理的過程；四是應天、順天、觀天及樂天，以符合天則；五是《周易》「天道」體系，縝密完備。
並列摘要
Heaven, as the most ancient and universal concept, almost appears in every philosopher's works. Shijin and Zhouyi are both the representative classic books. With the former as the earliest collection of poems, and the latter as the source of Confucian philosophy, they are quite different in essence. However, from personalized heaven to metaphysical heaven, they come to consensus of interpretation. We always interpret creatively according to the original meaning, which means the practice of ontological interpretation and fusion of visions. It is through the infinity of interpretation and constantly progress of uncovering the truth that the meaning of ontological interpretation of Shijin and Zhouyi will show out.