如機察變，體道安命－漢晉士人對「知命」典「安身」的詮釋及實踐

Mystery Observed Change, Realize the Dao And be content with destiny- Interpretation and practice of the Han and Jin Scholars

施穗鈺(Sui-Yu Shi)

彪〈王命論〉 ； 李康〈運命論〉 ； 劉峻〈辨命論〉 ； 《論語》 ； 《莊子》 ； Ban Biao ； Lee Kang ； Liu Jun ； Analects of Confucius ； Zhuangzi

先秦兩漢學術

21期（2014 / 03 / 01）

153 - 172

繁體中文

傳統知識分子本就抉擇於「仕－隱」兩端，因此關鍵問題只在行為主體如何於現實環境與人生理想取得身心平衡而已。因此，本文以分析三篇命論內容為主：一方面申述東漢班彪〈王命論〉，推事理之致，探禍福之機」與曹魏李康〈運命論〉，權乎禍福之門，終乎榮辱之算」之意旨，以作為各篇「知命」的解答符碼。另一方面，又注意到〈運命論〉典南朝梁劉峻〈辨命論〉同時引用「樂天知命」，來說明君子不逐利、不趨勢的內在心志與不憂態度。意即，「知命」之所以能「樂道」而不怨、「安命」且不疑，其中關鍵就在以「定內外，辨榮辱」作為思想底蘊，這與其重新定義「貴」為外物不可移的內在心志與品格密切相關。是以，本文的寫作脈絡有二：前者為「洞察事變」，後者乃「安身不競」。結合二者，將能拓延以往從「士遇不遇」的討論視角，並將各時代思想發展的意趣涵藏於其中。

On the choice of the traditional intellectual in ＂ Official career- Seclusion＂ at both ends, so the key question is only how to achieve physical and mental balance actors in the reality of life and the ideal environment only. Therefore, this paper analyzes three articles based, The representations Ban Biao ＜Wang Ming theory ＞ and Wei Lee Kang ＜destiny theory＞ as each chapter ＂attitude to life,＂ the answer codes. On the other handbut also noted ＜destiny on＞ and Southem Liang Liu Jun ＜discemible order on＞ reference both ＂optimistic a＂ itude to life,＂ explained the gentleman is not profit-driven, the inherent tendency of the mind does not worry attitude. Therefore, writing the context of this paper is twofold: the former as ＂insight Incident＂, which are ＂shelter does not compete.＂ This will be able to expand the extension of the previous discussion Perspective ＂forgather＂, and to the development ofvarious ideological era interest and charm hidden in it.