從發展觀點看《周易》時間哲學與歷史哲學之形成

On the Formation of the Yi-Jing's Philosophy of Time and History from a Developmental Point of View

劉述先(Shu-Hsien Liu)

《臺大歷史學報》 27期 (2001/06) Pp. 1-20

https://doi.org/10.6253/ntuhistory.2001.27.01

摘要

一九九五年出版英文的《論中國文化的時空觀》(Time & Space in Chinese Culture)專集中，有何莫邪(Harbsmeier)的論文，質疑葛蘭納(Granet)在一九三○年代便已提出的中國人缺少抽象時間觀念的主流論點，提到我在一九七四年發表的英文論文，我願對之作出回應。我澄清自己的立場謂，我並不是說中國人缺少任何抽象的時間觀念，而只是說，中國人缺少與內容分割開來的抽象觀念。正好專集中另有林麗真的論文：〈《周易》「時」「位」觀念的特徵及其發展方向〉，乃引起了我的興趣，由發展觀點探索《周易》時間哲學與歷史哲學之形成。我以前曾由發展觀點探索《周易》之內包含的四種符示：（一）神秘符示，（二）理性／自然符示，（三）宇宙符示，（四）道德／形上符示，現在則進一步探索其時間觀念與歷史觀念。（我的論文範圍比林麗真的窄，她還討論了孟喜、王弼、朱熹的易說，我則只討論《周易》經、傳本身。但我由「時」、「位」出發，作深一層的探索，討論了一些她沒有觸及的論旨，也作出了一些必要的視域的調整。）我提議由以下五個項目作出探討：（一）爻位觀念，（二）時中觀念，（三）道器之相即，（四）主客之融合，（五）沒有一定計劃的辯証法。由《周易》發展出來的時空（宇宙）與歷史觀念對中國傳統的思維方式影響至鉅，與西方形成對比。中國的時空融和、陰陽互濟、對立統一的辯證思維，不像西方的主客分離，玄想的歷史哲學，無論最後審判、絕對精神、無階級社會、歷史發展均指向一定目標，而六十四卦卻終於「未濟」，完成於不完成之中，這是中國傳統思維的特色。

關鍵字

發展觀點 ； 功能統一 ； 爻位 ； 時中 ； 主客之融和 ； 道器之相即 ； 沒有一定計劃的辯證法

並列摘要

In Time and Space in Chinese Culture (1995), Harbsmeier contributed a paper which challenged Granet's view that the Chinese did not have an abstract notion of time at all, and refered to a paper of mine published in 1974. I would like to clarify my own position by pointing out that, my assertion was only that abstractions employed in mathematical and natural sciences in the West as applied to temporal sequence in divorce of content were alien to the Chinese tradition. A similar viewpoint was expressed in Li-chen Lin's article: ”The Notions of Time and Position in the Book of Change and Their Development” in the same collection of essays. So, I take her paper as my point of departure to study the formation of the Yi-Jing's philosophy of time and history from a developmental point of view. I refer only to the text of the classic and the so-called Ten Wings attached to it, and propose to discuss five aspects of the philosophy of time and history implicit in the Yi-Jing as follows:
1. the idea of yao-wei (position of component lines);
2. the idea of shih-zhong (timeliness);
3. the interdependence between immanence and transcendence;
4. the interdependence between subjectivity and objectivity;
5. a dialectics without definite programs.
This classic has profoundly influenced the traditional Chinese way of thinking, which refuses to separate form from content, time from space, value from existence, subjectivity from objectivity, and immanence from transcendence. Such thought is in sharp contrast to the mainstreams of Western thought. The most interesting feature is that the Chinese view has a dialectics without any definite program, as the cycle of sixty-four hexagrams ends with the hexagram: ”not yet accomplished”, which leads to a new cycle with new content. Thus, history does not have a telos, no matter whether it is the Last Judgment Day, or Absolute Spirit, or Classless Society.

並列關鍵字

a developmental point of view ； functional unity ； position of component lines ； timeliness ； interdependence of subjectivity and objectivity ； immanence and transcendence ； a dialectics without definite programs

參考文獻

Caairer, Ernst(1986)。人文科學的邏輯。

Fang, Thome H.(1981).Chinese Philosophy: Its Spirit and Its Development.

Grant, Marcel(1934).La pensee chinoise.

Harbsmeier, Christoph(1995).Time and Space in Chinese Culture.

Lin, Li-chen(1995).Time and Space in Chinese Culture.