《易象》與周禮

I Images And Zhou's Ritual

谷繼明(Jiming GU)

《哲學與文化》 47卷9期 (2020/09) Pp. 149-163

摘要

《左傳》昭公二年記載韓宣子聘魯，見《易象》與魯《春秋》，感歎「周禮盡在魯」之事。杜注與孔疏的解釋，未十分愜人意。《易象》本是筮書之通名，在此語境中，可以主要指《周易》。韓宣子之所以感歎《易象》，乃是因晉之卜筮雜用《周易》，不具備正典意義。由此亦可見，春秋時期的占筮地理格局，以周魯為一組，晉秦為一組，楚為一組，展現了文化的地域性。但周、魯的《易象》，並不是將之定性為卜筮書，而具有禮典的意義。這才是韓宣子感歎的根本原因。《易象》不僅僅是卜筮，更是周人對於三才之道的把握；周禮不僅僅是儀節、制度，更是周時的整個文明系統。由此，《易象》和《春秋》當然可以作為周禮的代表。周人由《易象》通三才之道，知天命，贊化育，才能代殷有天下。也正是周禮對《易象》、《春秋》的這種定位，才使得孔子刪述六經成為可能。

關鍵字

《易象》 ； 周易 ； 周禮 ； 文化哲學

並列摘要

In the Zuo Zhuan's stories, when Han Xuanzi visited the Lu dukedom, he saw the I Images and the Spring and Autumn of Lu, He was shocked by those classics so deeply that he praised that Zhou Li was wholely conserved in Lu. The old explanations to this story was not very satisfactory. The I Images was the general name of the book, and in this context, it can mainly refer to ＂Book of Changes＂. The reason of Han xuanzi's admiration was that when pepoples in Jin which was Han xuanzi's country divined, they used many kinds of methods of which Zhouyi was only one choice. The geographical pattern of the occupation in the Spring and Autumn Period could be divided to three groups, Zhou-Lu, Jin-Qin, and Chu group. However, Zhou and Lu's ＂I Images＂ was not characterized as a divination book, but has the meaning of ritual. ＂I Images＂ was not only a divination, but also Zhou people's grasp of the way of the heaven-earth-human. Zhou's Ritual was not only many rites,, but also the entire civilized system of Zhou. Therefore, ＂I Images＂ and Spring and Autumn could of course be used as representatives of Zhou Li. It also made it possible for Confucius to delete the Six Classics.

並列關鍵字

I Images ； I Ching ； Zhou's Ritual ； Cultural Philosophy

參考文獻

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