《周易程氏传》无妄卦思想发微——以德福关系为中心
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摘要
本文通过探讨程颐对无妄卦的解读,挖掘其中有助于讨论德福关系问题的思想资源,展现《周易程氏传》的伦理关怀和现实诉求。程颐认为,无妄卦体现了诚、正、天理等理学中的最高价值范畴,善恶的道德行为与福祸的现实遭遇之间存在着如影随形的因果关系。一方面,程颐严守义利之辨在动机论上的细微分野,维护道德的纯洁性。另一方面,程颐采用了"以大目观之"重组因果链、"致命遂志"安顿道德情感、为命正名引导舆论评价等方式,解释说明了德福不一致的日常经验,捍卫了孟子"祸福无不自己求之者"的立场。程颐的德福观既能够保证道德的纯粹,又能在一定程度上坚定人们德福一致的信念、促进善的实现,表现出了深刻性和实践性的特点。
Though analyzing Cheng Yi' s(1033-1107) interpretation of hexagram Wu Wang [■,Sincerity,25],this paper attempts to uncover some resources helpful to discuss the relationship between virtue and blessing and reveal his ethical care and realistic appeal.For Cheng Yi,hexagram Wu Wang embodies superior values such as sincerity,rectitude,and principle of heaven in Neo-Confucianism.He believed that good or evil behaviors have causal relationships with one's subsequent encounters with fortune or misfortune.On the one hand,Cheng Yi strictly differentiated the motivations of righteousness and benefits so as to defend the purity of morality.On the other hand,Cheng Yi regrouped the chains of causation under his broad cosmological vision,settled people's moral feelings on the basis of understanding the mandate of heaven to realize their ambitions,and guided the mode of evaluation of public opinion through rectifying the meanings of mandate of heaven.Through these efforts,Cheng Yi accounted for the inconsistency between virtue and blessing in daily experience and defended Mencius' standpoint that both fortune and misfortune were self-induced.Not only could Cheng Yi's outlook of the relationship between virtue and blessing guarantee the purity of virtue,but also to some extent strengthen people's belief in the causality of virtue and blessing as well as promote the realization of good,which represented the characteristics of profundity and practicality of his view.
Though analyzing Cheng Yi' s(1033-1107) interpretation of hexagram Wu Wang [■,Sincerity,25],this paper attempts to uncover some resources helpful to discuss the relationship between virtue and blessing and reveal his ethical care and realistic appeal.For Cheng Yi,hexagram Wu Wang embodies superior values such as sincerity,rectitude,and principle of heaven in Neo-Confucianism.He believed that good or evil behaviors have causal relationships with one's subsequent encounters with fortune or misfortune.On the one hand,Cheng Yi strictly differentiated the motivations of righteousness and benefits so as to defend the purity of morality.On the other hand,Cheng Yi regrouped the chains of causation under his broad cosmological vision,settled people's moral feelings on the basis of understanding the mandate of heaven to realize their ambitions,and guided the mode of evaluation of public opinion through rectifying the meanings of mandate of heaven.Through these efforts,Cheng Yi accounted for the inconsistency between virtue and blessing in daily experience and defended Mencius' standpoint that both fortune and misfortune were self-induced.Not only could Cheng Yi's outlook of the relationship between virtue and blessing guarantee the purity of virtue,but also to some extent strengthen people's belief in the causality of virtue and blessing as well as promote the realization of good,which represented the characteristics of profundity and practicality of his view.
引文
(1)尚秉和《周易尚氏学》,北京:中华书局,2016年,第120-121页。
(1)[宋]程颢、程颐《二程集》,北京:中华书局,2014年,第822-824页。下引该书,仅随文标注书名与页码。
(1)“且指他浅近处,只烧一文香,便道我有无穷福利,怀却这个心,怎生事神明?’”([宋]程颢、程颐《二程集》,第195页)
(2)蔡清引朱熹解释《无妄》六二爻:“(朱子)又曰:‘大抵此爻是无妄之福,而六三则无妄之祸也。’”([明]蔡清《易经蒙引》卷四上,载文渊阁《四库全书》第29册,台北:台湾商务印书馆,1986年,第270页)
(3)[宋]黎靖德编《朱子语类》卷七十一,北京:中华书局,1986年,第1800页。
(1)[宋]陈淳《北溪字义》,北京:中华书局,2009年,第54页。
(2)参见张岱年《张岱年全集》第二卷,石家庄:河北人民出版社,1996年,第423-424页。
(1)参见向世陵《儒家“安身立命”思想发微》,载《社会科学战线》2010年第4期,第33-38页。
(2)[德]康德《实践理性批判》,韩水法译,北京:商务印书馆,1999年,第126页。
(1)[古希腊]亚里士多德《尼各马可伦理学》,北京:商务印书馆,2017年,第20、39页。
(2)[古希腊]亚里士多德《尼各马可伦理学》,第28页。
(3)[古希腊]亚里士多德《尼各马可伦理学》,第20页。
(1)[宋]程颢、程颐《二程集》,北京:中华书局,2014年,第822-824页。下引该书,仅随文标注书名与页码。
(1)“且指他浅近处,只烧一文香,便道我有无穷福利,怀却这个心,怎生事神明?’”([宋]程颢、程颐《二程集》,第195页)
(2)蔡清引朱熹解释《无妄》六二爻:“(朱子)又曰:‘大抵此爻是无妄之福,而六三则无妄之祸也。’”([明]蔡清《易经蒙引》卷四上,载文渊阁《四库全书》第29册,台北:台湾商务印书馆,1986年,第270页)
(3)[宋]黎靖德编《朱子语类》卷七十一,北京:中华书局,1986年,第1800页。
(1)[宋]陈淳《北溪字义》,北京:中华书局,2009年,第54页。
(2)参见张岱年《张岱年全集》第二卷,石家庄:河北人民出版社,1996年,第423-424页。
(1)参见向世陵《儒家“安身立命”思想发微》,载《社会科学战线》2010年第4期,第33-38页。
(2)[德]康德《实践理性批判》,韩水法译,北京:商务印书馆,1999年,第126页。
(1)[古希腊]亚里士多德《尼各马可伦理学》,北京:商务印书馆,2017年,第20、39页。
(2)[古希腊]亚里士多德《尼各马可伦理学》,第28页。
(3)[古希腊]亚里士多德《尼各马可伦理学》,第20页。