邵雍儒學建構之義理探究

邵雍作爲北宋儒學大家之一，始終有生平行誼及知識型態的是儒是道的爭議，本文將以中國哲學基本問題的分析方法，首先定位邵雍爲儒家價值意識形態的堅定捍衛者，並且是歷史哲學與易學進路的宇宙論哲學之儒學建構者。邵雍以孔子爲歷史上的第一人，對人類的貢獻超過任何一個時代的帝王，就此即已見出他的儒學價值中心的哲學立場。他並以「皇、帝、王、霸」四個等級作爲評價帝王治國成效的歷史批判標率，又以「元、會、運、世」的時間史歷程，論說時代演進的階段，並結合入易學卦象排比之更迭中，而建立歷史時間史表，他透過《皇極經世》書的撰寫，評判自古迄今的歷史人物與事件，來建構他的歷史哲學，這整套的理論工程，其實就是邵雍的「作春秋」事業，也就是他的歷史哲學進路的儒學建構。邵雍另藉由易學中的「太陰、太陽、少陰、少陽」四象的四位計數架構，來建構他的宇宙論世界圖式，全圖藉由天地萬物的分類與概念連結，建立掌握天地萬物一切事務的知識的宇宙論架構，從而在知識的掌握中獲得預測的功能，在預測的活動中進行掌理天下的儒者事業，作爲儒者用世治國的依據。基於這樣的工作全圖，邵雍確然是一位儒學理論家。邵雍理論也頗有值得爭議之處，首先，他的時間史知識之成立根據其實只是自己的聯想，又無法與嚴格的曆法學知識和，這都是自古即有人批評的。其次他的歷史哲學觀念中頗有命定論的色彩，此事使得他的哲學理論頗難與儒者成之教的主體功夫修養一致化。又，他也論說鬼神，甚至直說鬼神存在確有其事，鬼神在他的理論體系中扮演了一定的角色。邵雍在北宋諸儒間確實不能算是理學家，因爲理氣論問題確實不是他主要的理論創作重點，但是他卻是實實在在的象數學進路的易學家，作者認爲，儒學是需要象數學的，需要象數學進路的宇宙論知識建構以協助儒者掌握世界變化的資訊以致有效管理國家。儒學在現代社會中充滿了種種的重新創造的理論努力，究竟應該以何種方向爲關鍵的進路？歷史上的邵雍時常被屏除在軸心的儒學理論建構史之外，重新定位他的儒學建構的特色，將有助於我們思考儒學曾有過的輝煌歲月以及它的式微所代表的歷史演進的意義，作者希望能藉由對邵雍哲學的重新詮釋與義理反省，找出儒學當代化理論建構所應走向的理論道路，應是一尊重多元知識建構使其更具現實掌握力量的理論構作。因此邵雍型態的儒學建構進路應更多地被肯定，至於所說具體宇宙論知識之現實解釋效力，則據實要求之即可。

關鍵字

邵雍；皇極經世；漁樵問答；易經；歷史哲學；命定論；鬼神觀

並列摘要

Shao-Yong is a neo-Confucianist at Sung dynasty, his philosophy is not easy to be understood and agreed with by the other scholars in the history. This proposal is going to make clear of his philosophy. The complete study of the neo-Confucianism needs the help of methodology. The author proposes that the study of any of the Chinese philosophy must have four basic philosophical questions to deal with. They are the questions of cosmology、 ontology、 practice、 and the perfect personality. Shao-Yong was one of the five top images of the North-Sung dynasty's neo-Confucians. Shao-Yong's philosophy comes from I-Ging(易經), and his concern is the philosophy of history. He uses the know ledge of I-Ging to tell the truth of the Universe and describes an approach of the developmental process of the Universe. In his system, he could not only tell all the things in the world by classifying them into a fixed I-Ging structure but also tell about the whole developmental process of the history He, by this way, finally possesses all the knowledge in the world and says people who have this knowledge will become a Sage with wisdom. The author also proposes a statement about the definition of the school of the Confucianism in this article The Confucianism is not only a philosophy of ontology and doing the abstract speculating affairs. The purpose of its theoretical creation is to build a better society. In doing this, Confucians needs to own the useful knowledge about the society and the nature. This is just the value of the philosophy of Shao-Yong. In this paper, the author discus Shao-Yong's philosophy in the topic of ”the philosophy of history; I-Ging philosophy; theory of the Sage; and theory of practice”.