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游艺在对儒家天道观诠释和构建过程中,对“科学”和“伪科学”进行了划界:把天文测算与吉凶占候区分开来;把地理观察与风水堪舆区分开来;把“科学”含义上的“数”与吉凶含义上的“数”区分开来。在他之前,徐光启、熊明遇、方以智都曾对占验文化进行过批判,使其划界工作有了理性自觉的思想基础。而这种划界,又使他构建的儒家天道更加倾向于科学天道,使儒学天道在不放弃人文理性的前提下,达到科学理性和人文理性的和谐。这种划界,既符合其研究天文历法的主旨,也对应于天道和人事联系的理性内核。当然,他的划界也具有不彻底性,其根源在于:他的科学理性和儒家性命文化中与占验有关的内容有融合的成分;但这并不影响其在学术思想史上的意义。
In the course of interpreting and constructing Confucianism’s concept of heaven, entertainment has delimited “science” and “pseudoscience”: distinguishing the astronomical measurement from the good and the bad judgments; distinguishing geographical observation from geomancy ; To distinguish the “number” in the meaning of “science” from the “number” in the sense of good and bad things. Before him, Xu Guangqi, Xiong Ming-yu and Fang Yi-chih had criticized the seizure of culture and demarcated the demarcation work based on rational and conscious thoughts. This demarcation, on the other hand, made Confucianism constructed by him more inclined to the science of heaven, enabling Confucianism to reach the harmony of scientific rationality and humanistic rationality without abandoning humanistic reason. This demarcation conforms to the essence of its study of the astronomical calendar and to the rational kernel of the connection between heaven and human resources. Of course, his demarcation is also incomplete. The root causes of his demarcation are as follows: his scientific rationality and Confucian life-culture are integrated with the tacit related content; but this does not affect his significance in the history of academic thought.