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程颐提出“因象以明理”和“得其理则象数在其中”的象义关系,在此基础上融汇《易传》各种解经体例,提出了他的“卦才”说。卦才说崇阳抑阴,尚中正,重时势,注重时、位、才的整体性关系,体现了对王弼易学方法的继承与创新。就诠释实践而言,卦才说能够抓住一卦的主导意义,为解读卦爻辞的所以然及其所蕴含的意义指明了道路。换言之,卦才说为程颐解经提供了沟通卦爻象与卦爻辞的桥梁,使其能够在注解经文时大加发挥自己的理学思想。但不得不承认,《伊川易传》注文往往诠释过度,存在远离经义的问题,这与程颐对卦才说的过度发挥有密切的关系。
Cheng Yi put forward the relationship of image and meaning in which “the reason is like the number of the image” and “ ”Gua Cai " said. The hexagrams only say that the holistic relationship of Chongyang, Yinzhong, Zhengzhong, Shih-Ching, Shih-Ch’ang Shih-Ch’ang, Shih-Ch’ang Shih-Ch’i and Shih Tzu-Ch’ih means embodying and inheriting Wang Bi’s methodology of Yi-ology. As far as interpreting practice is concerned, the hexagrams can say that they can seize the leading meaning of a hexagram and point the way to the interpretation of the meaning of the hexagram and its meaning. In other words, the hexagrams only mean that Cheng Yi’s scriptures provide a bridge between the hexagrams and the hexagrams, enabling them to exert their own theoretical knowledge in annotating scriptures. However, I must admit that the annotations of Yi Chuan Yi Zhichu tend to be over-interpreted and there is a problem far away from Jing Jing. This is closely related to the excessive play of Cheng Yi on the hexagrams.