心學《易》之發展：楊慈湖和王龍溪的《易》學比較

There is a line of succession in the development of comments on the Yijing 易經 by scholars of the Philosophy of Mind 心學 in the Song and Ming dynasties. Yang Cihu in Southern Song and Wang Longxi in the Ming dynasty are regarded as important representatives. They posit that if you want to seek the thought of Yi, you should turn to your mind instead of the book. Yi belongs to Mind, as well as to liang zhi 良知 (innate knowledge of the good). Through the concept of bu qi yi 不起意 (no intentions), Yang Cihu thinks that there are no differences in thought among the sixty-four hexagrams. Wang Longxi creates his structure of Yi thought through the explanation of Innate Knowledge, dividing the hexagrams into two main systems in terms of the ＂Intrinsic＂ and ＂Extrinsic Theory＂先天、後天學 and combining them with the ＂Four Non-being Theory＂四無說. The defects of laying particular stress on the Intrinsic Theory could be amended by the ＂Theory of Heaven Root and Moon Cave＂天根月窟說. At the same time, it could give more merit to the Extrinsic Theory. On the other hand, since Wang Longxi integrates the Intrinsic and Extrinsic Theory with the Four Non-being Theory, he also brings the Extrinsic Theory into the fold of the Intrinsic Theory. This outline of the development of Yi studies through the Philosophy of Mind in Song and Ming dynasties shows that the study of Wang Longxi has much more depth and is more complex than that of Yang Cihu.

並列關鍵字

Yi study through the Philosophy of Mind ； Yang Cihu (Yang Jian) ； Wang Longxi (Wang Ji) ； Heaven Root and Moon Cave Theory ； Intrinsic Theory ； Extrinsic Theory

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