【田豐】王船山“占一包養行情學一理”思惟發微

Keywords:Study one theory; Yili school; Elephant school; Distinguishing Yili;

Introduction

The Yixue is divided into two schools: Elephant number and Yili. The two ways to interpret these two ways have been finally found in a grand sensible force since the classicization of the Zhou Yi in the pre-Qin period, and have been expressed in both “Years” and “Yi Ji”. Although the “Essentials of Confucius, the Old and the School of Changes” in “Ma Wangdui Silk Book” cannot be fully determined by the year and month of his book and the school he represents, it can also be clearly seen that there is a certain kind of conflict between the “virtue” and “occupation” between Qin and Han [1]. Although the Han Dynasty valued numbers of images, in “Historical Records: The Genealogy of the Japanese”, we can also see that divination, which is particularly closely related to numbers, conforms to the rules of law, will specifically attract the thoughts and concerns of Confucians. In addition, in Dong Zhongshu’s famous sayings, we can also see the contrast between “district” and “meaning”: “There is no meaning of the word, it is easy to have no meaning of the age, and there is no meaning of the age. From the change from the meaning, one is to serve the heaven.” [2] Although the “meaning” here does not clearly refer to the understanding of meaning, as far as the article “Age of the Age of the Breeding and the Essence” is concerned, what Dong Zi emphasized is that the instigation given by divination does not need to be done as much as possible, and it still needs to make a modified explanation in a changing situation according to the principles of theory. “During the Cao Wei period, the school of theory advocated by Wang Xi and Wang Bi was relied on Wang Bi’s Yixue, which was a new door to Han Yi, and had a great impact in the Wei Dynasty. However, the learning of numbers in Han Yi was not interrupted, and the Wei Dynasty was still very active. …The Yi scholars of this period were divided into two major households, namely the Theoretical School and the Mathematical School, and they discussed each other. ”[3] By the Tang Dynasty, although there was the “Zhou Yi Zhengyi” to honor the king and praise “Wang Qisi’s notes are unique to the past and present”, at the same time, Li Guohua’s “Book Yi Ji Jie” edited the Han Yi Si numerology and figure out the bias of Kong Shu. The Taoist scholars of the Song Dynasty’s interpretation of the “Zhou Yi” was like the principle of Zhang Zi and Cheng Zi, and there were also Shao Yong’s principle of symbols. Zhu Zi tried to discuss meaning based on numbers. In short, from the Yishui tradition before Chuanshan, although numbers and principles have always been difficult for each other, they have never been clear about it. Both sides will try to include the position of absorbing the other party. But the grand force between the two decided that if there was a unified ability In short, it will never be just an internal combination, but must be based on deep and integrated thinking.

Chuanshan Yixue is generally divided into the theory school. He proposed the idea of ​​”discovering one theory”, and used this to define the number and theory. “discovering one theory for Chuanshan” “There have been researched by digital scholars [4], but most of them only describe the elemental characteristics of Chuanshan’s “discussing one principle” thinking, and do not provide a harmonious structural explanation from the internal theory. The author will summarize the principles detailed by later generations and the principles outlined by later generations, and will summarize the basic research and discussions of later generations. A step further explains the deeper philosophical quest behind the idea of ​​”Occupy One Principle”.

It is also necessary to explain that Chuanshan’s classical works can be divided into three categories, the first category can be called test examples, such as “The Book of Changes”, “The Book of Changes”, and “Shang” The research questions are similar to those of the primary school in the Qing Dynasty. Although there are some principles that are internally guided but do not emphasize the principles. The second category is exogenous examples, such as “The Book of Changes”, “The Book of Shang”, “The Book of Four”, “The Book of Four”, and “The Book of Four”, and “The Book of Songs” and other works. The characteristics of works such as “Age” do not strictly abide by the original classical structure. Although they are also in the order of classical elements, the important thing is to talk about the single issue of classical discussions. What is more important is to pay attention to the concept of problem rather than the classical notes. In this stage, Chuanshan has discovered his own experience in this area. Often, we need to break the rules and use the method of breaking the rules; or sometimes we are relatively weak in connection with the text, and we use the method of breaking the chapter to find a deep-rooted speech to the problem. The third type is internal communication examples, such as “The Inner of the Zhou Yi”, “The Chapters and Sentences of the Gifts”, “Four Books of the Book”, “Zhangzi Zhengmeng Notes”, and other works, which are characterized by Baobao.com Most of them were written in Chuanshan’s old age. In terms of thinking, they can represent the final state of their old age. In terms of examples, they can revisit traditional and unconventional emotions, and double the attention to classical ideas rather than the development of their own thinking, or perhaps double the accuracy. At this stage, Chuanshan’s own thinking can be infused into the classical ideas of its traditional examples without any need.Like in the early or middle age, it is said with the help of exoteric examples.

In his late years, Chuanshan studied the Yi thought of the comprehensive self in “The Inner Episode of the Zhouyi” as follows: “Roughly use the universe and the universe as the foundation; the error is integrated as the image; “Tang” and “Yao” are different, and the Four Saints and One Kyu are the symbols; learn to reason and get rid of the auspicious path as the meaning; do not make any profit, and be cautious and correct people and do not tell gentlemen; I feared the correct training of Wen, Zhou and Confucius, and the picture of Huang Guan who opened Beijing houses and Chen Jiji was said to be a warning. “[5] These thoughts can be seen from the early “Zhou Yi Foreigners” and have many expressions. However, in the examples of “External Translation”, they often have a very long and far-reaching advantage in a certain problem, but the overall structure between the problems in the chapter is difficult to have a relatively comprehensive explanation. In addition, it can be because the thinking in the early years has not yet reached maturity, so the crystal is slightly complicated and the expressions are often not severely integrated. As Gu Shuming pointed out, “The External Translation has clear characteristics of image numbers, and it uses a lot of image numbers” [6]. As for the “Book of Changes” in his late years, regardless of whether it is a summary of the physical examples, concept application or chapter format, it also gives a complete description of the system in its “Book of Changes Insider”. Therefore, this article is published from the “Book of Changes” to explore its “disclosure and learning one principle”, and sometimes it may use “External Translation” as a proof.

If the divination and learning are divided into simple logic, they will instigate the two different aspects of work development: divination instigates the success of work, which belongs to the a