論王船山《易》學的「氣－時－人」思維

The Thoughts of ＂qi-shi-ren＂ in Wang Chuanshan's Scholarship on I Ching

施盈佑(Shih, Ying-Yo)

人道 ； 王船山 ； 周易 ； 時 ； 氣 ； 盡性 ； 六位時成 ； 變 ； 實 ； humanity ； Wang Chuanshan ； I Ching ； shi (time) ； qi

東海中文學報

34期（2017 / 12 / 01）

87 - 112

繁體中文

船山釋《易》專著或相關文字，在《船山全書》裡佔有極重份量，如《周易內傳》、《周易外傳》、《張子正蒙注》及《思問錄》等等。也正因如此，唐君毅、曾昭旭、楊自平、蔡家和、吳龍川……等前賢們，皆對船山《易》學有所斠詮，且呈現豐碩的成果。若再檢視現今的研究成果，不難察見二項要點：一是說明船山《易》學歸宗張橫渠，讀船山者，必知其「希橫渠之正學」，而橫渠為何是正學？理由即在橫渠學無非《易》。順此脈絡，船山意圖承繼橫渠正學，實可言旨在歸宗《易》。二則強調船山為重「氣」之《易》學，既異於象數《易》，亦有別王弼、宋儒的義理《易》，但同時又兼涉象數與義理。綜觀前賢所論，大致可拼構船山《易》學之梗概，而本文據此為研究基礎，欲進一步探究船山《易》學的「時」觀，實為一種重取客觀面向的「時」觀。至於如何證成？首先是「立本：從『氣』言『時』」，旨在釐清「時－氣」關係，重「氣」而重「時」，「時」的客觀立基在「氣」。另外，「時－氣」亦可指出船山為何與《易》能有深層聯結，更可抉發船山《易》學的勝義。其次是「趣時：從『時』言『人』」，旨在解讀「時－人」，「時」立基在「氣」，遂獲客觀面向的根源所在，然「時」對「人」的意義為何？人在「時」中，又將呈現出何種樣貌，這涉及船山這個位處明清鼎革的儒者，如何看待「人」，也就是說「時」呈現的「人道」，且「時」為「人」對應客觀面的合宜關係。統此二者，便能察見「氣-時-人」的思維，並藉此更明確理解到，「時」為船山《易》學的極重要面向。

The study of I Ching weighs heavily in Wang Chuanshan's complete anthology, Chuanshan quanshu. Works dealing with I Ching in the anthology include Zhou-Yi Nei-Zhuan, Zhou-Yi Wai-Zhuan, Zhang-Zi Zheng Meng Zhu and Si Wen Lu. Scholars such as Tang Junyi, Zeng Zhaoxu, Yang Tzuping, Tsai Chiahe and Wu Longchuan all worked on Chuanshan's I Ching scholarship and achieved significant results. Researches on the subject in the present days find two emphases. One highlights Chuanshan mainly as a follower of Zhang Zai in his interpretation of I Ching. Since Zhang Zai bears his thinking on I Ching, as this line of research argues, Chuanshan must be doing the same. The other puts Chuan-shan's emphasis on ＂qi＂ in his reading of I Ching, which makes him differ from both the symbol-and-mathematic school and the philosophical school à la Wang Bi and the Song Confucians, although he also partially deals with both. Based on previous Chuanshan scholarship, this article studies the concept of ＂shi＂ (time) in his interpretation of I Ching. First, Chuanshan elaborates ＂shi＂ in its objective aspect, relating ＂qi＂ (force) with ＂shi,＂ the former being the objective foundation of the latter. This linkage of ＂qi＂ with ＂shi＂ underpins Chuanshan's thought and makes his I Ching study outstanding. Second, Chuanshan discusses ＂ren＂ (human) in terms of ＂shi.＂ ＂Ren＂ thereby obtains an objective foundation from the ＂qi/shi＂ linkage. What does time mean to man? How does man stand in time? To answer these questions, we need to see Chuanshan as a Confucian scholar in his time, a time of dynastic change from the Ming to the Qing. That is to say, we need to find out how Chuanshan understands humanity, particularly humanity in time, which would then leads to the question of an objective and proper relationship between man and his time. Following the two directions of inquiries mentioned above, we may better understand Chuanshan's thought of ＂qi-shi-ren＂ and see ＂shi＂ as a key concept in his whole scholarship on I Ching.

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