- 學位論文
胡煦《周易函書》中的人論－－以「元」概念為中心
Hu Xu on Human: Examining Hu’s Theorization of Yuan in Zhou-Yi
摘要
在人類文化中，「人是什麼？」是一個亙古常新的問題。本文指出，清代的胡煦在儒家的經典詮釋傳統中，繼承了孔子思想對人的哲學的關懷，透過詮釋《周易》，回應了人論的核心課題：人與超越界有何關係，又如何證明？人類的性情如何，這又指引人們該怎樣運用生命、活出正面價值？ 細觀胡煦著作，可以發現他有尊經、崇聖的詮釋態度。此外，他雖然作為康雍官方易學的一位代表，也活躍於中州理學圈，但其思想不囿於主流，對通說常有批評，也能提出新義。關於胡煦思想具有顯著獨立性的原因，前人研究常歸之於實學學風的影響，本文則進一步考察出胡煦當是自學有成的學者，他又在五十八歲登進士後才多與學者交遊，這或許是他不容易泥於學派成見的一項理由。胡煦應是獨立思想家這點，也支持了本文採取「論理模式進路」這種更貼近其思維的研究進路。再加上他自許要遙契羲、文、周、孔四聖之義，也讓本文以「本義進路」為輔，採取聖人據以繫辭盡言，又被胡煦提挈為一貫之「一」，意指始原的「元」概念來研究其人論。呼應研究進路，本文具體提出胡煦有「體用相映的論理模式」，以及「多層排比文獻的詮釋法」。 在論述人與超越界的關係時，身處於視《周易》為「聖經」、強調本體自有大用的經學與理學傳統的胡煦，同時也重視從經驗知識去反思、證立相關的形上學信念。本文提出胡煦有一套「由亨遡元的知識論」，依此讓他的體用論哲學減少獨斷色彩，讓關於天人關係的形上信念與知識證據相互徵映。如此論人之知識，指出了人類能透過開顯於真誠的體知，來自理性和感性的理知與感知，體覺省察自身及外物，由「元，亨」之萬物，明白認識不已地創生萬化的始原。這樣的理論，一則可以解釋創始與造生的本體及其功能，以及作用的產物間，有著辯證發明的關係；二則說明河圖洛書並非來自超越界的單向啟示，而是呼應至誠感通天地之人事而來；三則讓有限的人類得以確認生命最深刻的要求是贊助生機，依此反省過去，指引未來。如此一來，體用間取得了連繫，也一舉打通了人的知識、性情、與當追求的價值之原理原則，並且在經文與哲理間取得融貫。 從體用關係出發，胡煦連繫性情和價值，有「性元情亨而推崇元善」的主張。他認為賦畀自始原的人性有超越限制的力量，讓人得以突破現實的侷限。然而要建構其性情論與價值論，務必要知道胡煦雖然受朱熹影響而有使用「人性本善」一詞，但他其實反對區別「理」「氣」來說「性」，對「善」概念也有特殊的用法。胡煦把握〈文言〉「元者善之長」的說法，區分一貫於「元」的體用兩層來談「善」。在本體層次，「善」是作為贊美詞，用來贊嘆始原那奧妙而不可意識測度的作用，以及人類賦畀自元而能不受現實條件限制的能力。在行為層次，「善」是用作形容詞，稱述人類發揮天賦能力所做出的、能夠贊助生機的具體德行。不過，由於人類終究是存在於自然界，不可能像超越界的始原一樣不落有無而生生不息。因此人類的倫理行為雖然是以參贊生生、化育萬物為理想，實際上只能盡己所知、所能的贊助、維護生機，避免維繫生存以外的殺生之舉，並且要在一生中盡力擴充知識、積累善行。 以「元」概念為中心，胡煦透過詮釋《周易》，並配合重視經驗知識的體用論思維模式，貫連了人的來源、知識、性情與價值，直指「人是什麼？」的核心立論。他的人論示明了人類能夠真誠而无妄，體知始原，並發揮源自乾元那被贊美為「大」、「善」、「美」的虛靈能力；指出人類還有既受制於條件亦會自我劃限，但能從動用處認識始原的理性與感性。兩相配合，則立體而動態的呈現出人所秉受之體與可能之用。指出如以真誠為指引就能活用，實現以參贊化育為理想的志業德行。
並列摘要
In Hu Xu’s philosophy of Zhou-Yi, yuan (元) refers to the transcendant source of everything and gives all creatures in the universe their properties, functions and positions; yuan is the core idea of his substance-function theory as well. In my master thesis I shall investigate Hu Xu’s philosophical anthropology through his interpretation of yuan, try to elucidate Hu Xu’s own theory in details, and indicate that his theory can shed lights on the debate about knowledge, human nature and value realization of life. To achieve these tasks, I mainly focus on Hu Xu’s representative work: Zhou-Yi-Han-Shu (周易函書). According to Hu Xu, our knowledge comes from three different sources: Sensibility, rationality and visual understanding. By the empirical approach, he developed three related claims. First, we can know the ability and limit of human beings through examining how sensibility, rationality and visual understanding functions and their effects. Second, when these sources of knowledge work, their processes and effects could be used to justify the metaphysical beliefs about the transcendence. Third, based on the above claims, we can offer a clear and practical guideline for human’s living activities. The work of sensibility and rationality is conditioned on all kinds of intrinsic and extrinsic variables, which is the reason that the product of transcendence could not completely be recognized and even more might be misunderstood. However, this indicates that the transcendence itself is unlimited and cannot be conditioned by anything. As for the visual understanding, it occurs only if people confront themselves and everything sincerely and selflessly; accordingly, by visual understanding we can have an insight into the transcendence. Theoretically, the agents under the same conditions will have the same motives and acts as well as the transcendence on the same level. Though the visual understanding is personal and not shared, with the help of the legendary Hetu and Luoshu, we can communicate our visual understanding and lead to some kinds of consensus, by which the problem of dogmatism can be partly avoided. About the gifts of human beings, as Hu Xu put it, some of them are limited, but others are beyond the limit. Considerating all possibilities of human beings, he concluded that people could fulfill the highest value of life by the willing of giving and the effort of keeping the vitalities of all creatures.