「動靜」範疇之典範革新：從《周易》、《中庸》到濂溪〈太極圖說〉再到丹溪《格致餘論》

Paradigm Shift of the Concept "Movement and Stillness" from Zhouyi and Zhongyong to Zhou Dun-Yi's Explanation of the Tai-Ji Diagram to Zhu Dan-Xi's Ge-Zhi Theory

10.6284/NPUSTHSSR.202406_18(2).3

李仁豪(Jen-Hao Li)

宋明理學 ； 動靜範疇 ； 無極而太極 ； 主靜慎動 ； 中正仁義 ； Neo-confucianism of Song and Ming Dynasties ； The Category of Movement and Stillness ； Wu-Ji and Tai-Ji ； Tranquil Mind and Prudent Action ； The Principle of Moderation, Benevolence, Righteousness and Tranquility

人文社會科學研究

18卷2期（2024 / 06 / 01）

49 - 93

繁體中文;英文

周敦頤承襲《周易》、《中庸》的動靜觀而有所革新，提出「無極而太極」和「動靜生陰陽」二說，聯繫「聖人定之以中正仁義而主靜，立人極」命題，影響後學甚鉅。濂溪實以「極」和「動靜」為學說眼目；「極」有三重義涵：至高至遠、樞極（動靜轉運）及中（中正），貫穿於學說內而以「主靜慎動」說為終極核心要旨。主靜實指無私欲；慎動則指行動必須正、直、公、溥（普）和中節，維持人性本源暨天道的中正仁義以達天人合德。另動靜生陰陽說乃一大典範革新，然實遙契先秦初始陰陽觀的太陽說（尤指寒熱、水火）。基於此，深受理學薰陶的醫家朱丹溪進一步明確以火聯繫動，提出「凡動皆屬火」等諸說，使動靜範疇延伸至有形血氣、生理病理層面，這又是另一典範革新。至此，動靜範疇堪稱完善圓滿。

Zhou Dun-Yi inherited the concept of movement and stillness in "Zhouyi" and "Zhongyong" with some innovations. He proposed two theories "Wu-Ji and Tai-Ji" and "Movement and stillness generating Ying-Yang" in conjunction with the proposition that "the sages establish the ultimate in human beings (Ren-Ji) through the principle of moderation, benevolence, righteousness and tranquility", which influenced later Chinese philosophy profoundly with incessant disputes. Zhou Dun-Yi essentially regards "Ji" and "movement and stillness" as hard core. The meaning of "Ji" is threefold: the highest and the farthest, pivot of movement and stillness, and moderation, which were used in Zhou Dun-Yi’s theories that take the theory of "tranquil mind and prudent action" as the ultimate gist. Tranquil mind actually refers to selflessness, while prudent action means that actions must be upright, honest, fair, benevolent, and moderate in order to maintain human nature originated from the Heavenly Tao and thus achieve the oneness of heaven and mankind. In addition, the theory of "Movement and stillness generating Ying-Yang" is a paradigmatic innovation, which though is consistent with the initial and orthodox Ying-Yang concept of the pre-Qin Dynasty which refers to the cold and heat (water and fire). Based on this, Zhu Dan-Xi, a physician who was deeply influenced by Neo-Confucianism, further definitely used fire as a link in movement and put forward various accounts with the core of that "all movement belongs to fire" so that the scope of movement and stillness could be extended to include the physical blood and qi with physiological and pathological levels. This is another paradigmatic innovation. So far, the category of movement and stillness is comprehensive and complete.