船山易道思想研究

船山為中國重要思想家之一，生於明末動亂之時，遭逢國難，故憂患深，反省切，思想深沉而強韌。其思想，以《易》道貫通諸經，故欲通船山學，必通船山《易》道思想。《周易》為五經之一，「道」為生命之總根源總規律。《易》道即依循《周易》，探尋生命之律動變化原則之理，而有的經典詮釋。讀《易》，即理解古今往來，情勢變化之幾微，並領略生生不已的造化之源。由此理解經典，理解天地，理解自身，從而尋出安身立命之定向。欲探究船山《易》道，本研究進行了四項議題：反思方法論，確立義理定位，探究《易》例原則，解析八卦思想。參考傅偉勳、劉笑敢、牟宗三、林安梧等先生之中國哲學方法論，予一理解、反省與批評，然後以這份反省之態度，理解船山《易》。並對曾昭旭先生之心學立場，陳來先生之理學立場，進行理論之商榷。再進到唐君毅先生、林安梧先生思想，確立船山《易》義理之定位。船山《易》以〈乾〉〈坤〉並建為體，錯綜合一為用，經由陰陽十二位隱顯關系詮釋眾卦變化。透過四聖一揆、〈彖〉〈爻〉一致、〈大象〉別立、卦主之尋，尋出解《易》之基本原則。《易》非僅占筮，而是占學一體，得失吉凶一道之經典思想。其思想，顯相乘之幾，示貞一之理，參道之運，省人之限，通勢之變，而守理之常。〈乾〉道健動不息，〈坤〉道承載萬有，〈坎〉道中道而立，〈離〉道附麗光明，〈震〉道振起而知懼，〈艮〉道知止而有定，〈巽〉道陰受陽而入，陽得陰以施，〈兌〉道陽遠陰為宜，陰得中不偏。八卦各有其德，卻又能互濟相參，重卦相疊而成眾卦之妙。最終章透過王弼、程頤之《易》學之對比，解析船山八卦思想。豁顯其詮釋特色，瞭解其繼承與發展。

關鍵字

船山；易；道；氣；乾坤；兩端而一致；詮釋學

並列摘要

Chuan-shan, one of the important thinkers in China, was born in the late Ming Dynasty, and encountered the disaster of the destruction of the nation; therefore, he tended to express his worries, engage in profound self-reflection, and demonstrate deep and strong thinking. The core of his thinking was “I Ching,” thus, in order to become familiar with the philosophy of Chuan-shan, it is necessary to understand Chuan-shan’s thinking regarding “I Ching.” “I Ching” is one of the five classics in China, and “Tao” is the general source and rule of life. “I Ching” Tao is the philosophy of exploring the principle of rhythmic changes in life by following “I Ching,” and thus, is a classic interpretation. Studying “I Ching” enables one to understand the slightest changes in situations through the ages and realize the source of endless life. Therefore, one can understand classics, heaven and earth, and self by studying “I Ching” to find the orientation of settlement. In order to investigate the “I Ching” Tao of Chuan-shan, this study is divided into 4 parts: reflecting the methodologies, confirming the positioning of Neo-Confucianism, exploring the principles of “I Ching” examples, and analyzing the ideas of Bagua. This study refers to the Chinese Philosophy Methodologies of Fu Wei-hsun, Liu Xiao-gan, Mou Zong-san, and Lin An-wu to understand, reflect, and criticize the methodologies, and then, understand the “I Ching” of Chuan-shan with this attitude of reflection. Moreover, this study investigates the theories of Tseng Chao-hsu’s perspective of philosophy of the mind and Chen Lai’s perspective of Neo-Confucianism. This study further investigates the ideas of Tang Jun-yi and Lin An-wu to confirm the positioning of Chuan-shan’s “I Ching” Neo-Confucianism. The core of Chuan-shan’s “I Ching” is “Qian” and “Kun,” which comprehensively explains all phenomena and interprets the changes in various hexagrams through the implicit and explicit relationships of the 12 orientations of Yin and Yang. Based on the consistency of four Saints, “Tuan” and “Yao” are consistent, while “General hexagrams” are independent. The basic principles of “I Ching” can be found through the hexagrams. “I Ching” is used for divination, as well as for study; therefore, it is the classic concepts of good or ill luck and win or loss. The idea of “I Ching” includes comprehensive concepts, demonstrates the philosophy of unity, interprets fortune through Tao, reflects on the limits of human beings, understands the changes in situations, and follows conventional philosophy. “Qian” Tao is dynamic and restless, while “Kun” Tao includes all phenomena. “Kan” Tao focuses on moderation, “Li” Tao represents light, “Zhen” Tao encourages people to understand fear, and “Gen” Tao is the understanding of stillness, “Xun” Tao is where Yin is affected by Yang, and Yang is fulfilled through Yin, while “Dui” Tao is where Yang should avoid Yin, and Yin stands in the center. While the hexagrams of Bagua all have unique meanings, they also complement one another. The overlapping of hexagrams forms unique divination. In the last chapter, this study compares the “I Ching” study of Wang Bi and Cheng Yi to analyze Chuan-shan’s Bagua ideas, reflect his interpretation characteristics, and understand how his ideas are passed down and developed.