早期卦氣思想溯源

早期卦氣思想於傳世本及帛書本《易．坤》初見端倪，至帛書本《易傳．衷》及傳世本《易．說卦》已出現運用與孔子卦氣說相同的觀點進行具體解說的痕跡。以《易緯乾鑿度》及帛書《易傳．二三子》引孔子卦氣說佚文，對考古及文獻所見相關內容，提出了新的理解的基礎上，又挖掘出至十二消息卦定形，可能經歷的與早期卦氣思想有關的四個不同階段及本質區別。以《列子．天瑞》與楚竹書〈太一生水〉相互對比，結合《國語》相關記載，論證了至少在春秋末期，宇宙生於氣（廣義），至少在戰國時期，「氣」概念是相對寬鬆的，有時是泛指，有時又是具指這一共識已經形成。

關鍵字

孔子卦氣說；《易緯乾鑿度》；《周易》；郭店楚簡〈太一生水〉；清華大學藏戰國竹簡〈筮法〉；十二消息卦

並列摘要

Clues to early guaqi 卦氣 thoughts are first evident in extant versions of the Kun trigram in the Book of Changes, and traces have already appeared in the silk manuscript version of ＂Zhong＂衷 in Yi zhuan 易傳 and the transmitted version of ＂Shuogua zhuan＂說卦傳 in the Book of Changes that apply the same perspective as Confucius's theory of guaqi. Based on the new understanding of the relevant archaeological finds and ancient literature that arose from an analysis of the lost guaqi theory of Confucius cited in the Yi wei Qian zao du 易緯乾鑿度 and the silk version of ＂Er san zi＂二三子 in the Book of Changes, this paper uncovers four phases and different natures of the early guaqi thoughts that might have led to the final formation of the Shier Xiaoxi gua (Tidal hexagrams). By comparing the ＂Tianrui＂天瑞 chapter of the Liezi 列子 and the Guodian Chu bamboo slip version of ＂Taiyi sheng shui＂太一生水, together with the related descriptions in the Guoyu 國語, this paper demonstrates that at least by the late Spring and Autumn period, a common recognition that the universe was derived from qi (in the broad sense) had already been reached, and the concept of qi was still relatively loose in the Warring States period, which could be applied generally or specifically under different circumstances.