分析心理學思維下的《易》學詮釋——以衛德明為考察中心

論文嘗試探討分析心理學派對於《易》學的詮釋。問題意識，來自於作為「卜筮之書」的《易經》，如何卸下「迷信」、「落後」之標籤，而為現代人所理解。分析心理學的創立者榮格，透過漢學家衛禮賢、衛德明父子的介紹，認識了中國的《易》學。分析心理學對《易經》的探討，以榮格於1950年替衛禮賢英譯版《易經》所作序言為標誌。榮格與衛氏父子，皆視《易經》為一部探索無意識之經典，為解釋《易經》中卜筮效驗的可能，榮格提出了「同時性」理論，作為與「因果性」並列的一種根本法則。然而此時的榮格，只能肯定「同時性」之現象為有，卻未說明其運作模式。直到1952年與泡利合作的長文〈同時性：非因果性聯繫原則〉中，才明確說明了「原型」的理論地位。衛德明繼承了衛禮賢的《易》學思想，並在1951-67年間，七度參與了愛諾思會議；此會議之討論主軸，深受榮格分析心理學的影響，衛德明在此過程中，深入地消化了分析心理學的內容，轉化入自身的《易》學體系。他於會議中發表的七次演講，集結為《易經中的天地人》一書，是一種以分析心理學詮釋《易經》的嘗試。他大量使用了分析心理學中許多重要概念，如「自我」、「本我」、「原型」、「個體化」、「集體無意識」等，為《易經》架構起一種可能的心理學系統。衛德明的《易》學思想，主要來源有三：對中國傳統學術的繼承、跨文化的研究視野、以及分析心理學的理論。本文以為，對於分析心理學的深入取用，為衛德明《易》學最大特色。將《天地人》，對比於他較早期的《變易：易經八講》，可看出此種轉變的軌跡；本文並以這種轉變，標誌著衛禮賢、衛德明父子《易》學的主要區別。衛德明援引他說以入於《易》的方式，其實為《易》學史上的一種獨特傳統；經由對外來學說的融攝，使《易》學歷久彌新地切合於時代需求。討論至此，則可嘗試解答本文的問題：欲使《易經》為現代人所理解，對於時代思想之吸收、轉化為一重要的過程。本文以分析心理學之詮釋作為嘗試。

關鍵字

易經；榮格；衛禮賢；衛德明；分析心理學；同時性

並列摘要

This study attempts to discuss the interpretation of I Ching from the Analytical Psychology’s perspective. The research topics are about how I Ching, as an “oracle book,” transformed from being viewed as “superstitious” and “outdated,” to a concept widely accepted by modern people. Carl Jung, the founder of the Analytical Psychology school, comprehends I Ching with the assistance from Richard and Hellmut Wilhelm. In 1950, Jung’s Forward to Cary Baynes’s English translation of Richard Wilhelm’s Germanic edition of I Ching symbolizes the very beginning of the introduction of I Ching in Analytical Psychology. Jung and the Wilhelms consider I Ching as a classic source for exploring the unconsciousness. To illustrate the possibilities of the divination, Jung advances the theory of “synchronicity,” as an antithesis of the causality. Jung is only certain that the phenomenon of synchronicity truly exists, but he could not explain how or why the phenomenon operates. Coauthoring with Wolfgang Pauli, Jung writes the article: Synchronicity: An Acausal Connecting Principle in 1952, stating the Archetype’s effect on the synchronicity theory. Hellmut Wilhelm inherited the I-ology from his father Richard, and he participated in the Eranos meetings seven times between 1951-1967. The topics of Eranos are profoundly affected by the doctrines of Jung. During the meetings, Wilhelm absorbs the Analytical Psychology’s theory and combined the concepts into his I-ology. Wilhelm’s seven lectures in the Eranos are collected into the book: Heaven, Earth, and Man in the Book of Changes, an attempt to interpret I Ching through the scope of Analytical Psychology. He considerably utilizes significant concepts of psychology, such as “Ego,” “Self,” “Archetype,” “Individualization,” “Collective Unconsciousness,” and constructs an plausible system of psychology in I Ching. The I-ology of Hellmut Wilhelm originates from three aspects: the inheritance of traditional Chinese knowledge, the cross-culture vision, and Analytical Psychology. This study will demonstrate the thorough application of psychology in Wilhelm’s I-ology. By comparing Heaven, Earth, and Man with Wilhelm’s earlier book: Change: Eight Lectures on the I Ching, the development of his I-ology is evident; moreover, this development serves as a significant distinction between Hellmut and Richard Wilhelms’ I-ology. Drawing other theories into I Ching is the de facto tradition in the history of I-ology, allowing this system to remain renewable and suitable to the needs of the modern society. Consequently, one thing is for certain: in order for the I-ology to be widely accepted, it must adapt to the contemporary thinking. This study attempts to follow this theory by interpreting I Ching from the view of Analytical Psychology.

並列關鍵字

I-Ching ； Carl Jung ； Richard Wilhelm ； Hellmut Wilhelm ； Analytical Psychology ； Synchronicity

參考文獻

朱伯崑：《易學哲學史・第一卷》，臺北：藍燈文化事業股份有限公司，1991年9月

朱伯崑：《易學哲學史・第三卷》，臺北：藍燈文化事業股份有限公司，1991年9月

唐君毅：《中國哲學原論・原教篇（上）》修訂三版，香港：新亞研究所，1979年2月

劉耀中：《榮格》，臺北：東大圖書股份有限公司

申晏羽：《《莊子》的挑戰：論郭象如何詮釋《莊子》》，國立臺灣大學中國文學研究所，碩士論文，2015年7月

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分析心理學思維下的《易》學詮釋——以衛德明為考察中心

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