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| 題 名 | 魏晉前期《易》教修身觀探賾:以《人物志》「《易》以感為德,以謙為道」作為理解線索=Views on Self-Cultivation in Early Wei and Jin Interpretations of the Zhouyi: Liu Shao's Ren Wu Chi "Zhouyi Takes Sentiment as Virtue and Humility as the Way" as Clues |
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| 作 者 | 聶豪; | 書刊名 | 成大中文學報 |
| 卷 期 | 89 2025.06[民114.06] |
| 頁 次 | 頁41-76 |
| 分類號 | 091 |
| 關鍵詞 | 劉卲; 人物志; 公謙之辯; 感德; 謙道; Liu Shao; Ren Wu Chi; The debate over unselfishness and modesty; Sentiment as virtue; Humility as the way; |
| 語 文 | 中文(Chinese) |
| 中文摘要 | 劉卲《人物志》「《易》以感為德,以謙為道」若結合先秦帛書〈繆和〉、兩漢《韓 詩外傳》及《說苑》「《易》道貴謙」的思想,可開出兩種〈謙〉卦的詮釋路徑:「虛 則能裕」和「裕以致感」。「虛」是修治己心,「裕」是向他人開放。以「虛」嵌結謙 德與裕德,使《人物志》能夠放在《韓詩外傳》「寬裕」、嵇康〈家誡〉「謙裕」的脈 絡下重新被理解。「裕」為「虛」之勝義,亦是人事物在主體的精神空間裡自由伸展 其真實面的狀態,與王弼〈咸〉卦註「以虛受人,物乃感應」呼應,下啟阮籍、袁 準等竹林名士揉合〈謙〉卦之「虛」、〈咸〉卦之「感」,共同構成魏晉前期《易》教 修身觀的謙道次第性:「虛-裕-感」。本文冀能藉此為東晉玄學「公謙之辯」再進 一解。 |
| 英文摘要 | Liu Shao’s Ren Wu Chi inherits the view of self-cultivation in Yi teaching from preQin texts such as the silk manuscript Mou He, Han Shi Wai Zhuan and Shuo Yuan in Han Dynasty. Two interpretive paths for the Modesty (Qian) hexagram are proposed: “emptiness leads to tolerance” and “tolerance leads to feeling”. “Emptiness” refers to selfcultivation of the mind, while “tolerance” implies openness to others. Modesty and virtue are thus linked to “Xu” (emptiness or virtuality), as seen in the concepts of kuan yu (寬裕) in Han Shi Wai Zhuan and qian yu (謙裕) in Ji Kang’s “Jia Jie”. Only when people and things are free to manifest themselves within one’s spiritual space can true responsiveness arise. This echoes “people and things are inductive” through emptiness, as discussed by Ruan Ji and Yuan Zhun, connecting the “Xu” of the Qian hexagram and the gan (感) of the Xian hexagram, culminating in the Eastern Jin metaphysical debate on gongqian (共謙). |
本系統中英文摘要資訊取自各篇刊載內容。