頁籤選單縮合
題 名 | 關於周子「太極圖說」的諸說與「無極而太極」的先後次序問題 |
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作 者 | 黃甲淵; | 書刊名 | 鵝湖學誌 |
卷 期 | 9 1992.12[民81.12] |
頁 次 | 頁77-95 |
分類號 | 125.12 |
關鍵詞 | 太極圖說; 周子; |
語 文 | 中文(Chinese) |
中文摘要 | 周敦頤是宋明理學的創始人,他的著作有《太極圖說》、《通書》以及《易說》。其中,歷史學者對於《太極圖說》的思想頗有異論。因為《太極圖說》是「太極圖的解說」,但太極圖的來源是道教的「先天太極圖」與「無極圖」。這兩個圖都與道教煉丹成仙之術有關聯,因此有些學者把周敦頤的《太極圖說》歸入道家或道教思想。 太極圖有多種,太極圖說亦有多種。在此所引用的《太極圖說》是經過朱熹的整理而流傳下來的。不過,筆者認為朱熹所整理的《太極圖說》原文,合乎周敦頤的思想,與《通書》的思想不相矛盾。 在《太極圖說》中最引起學者爭論的問題是「無極」與「太極」的關係。兩者是互相獨立的概念,還是一體的兩面?假如兩者為二物,所謂「無極而太極」應解為「太極生於無極」,如此便是老子的「有生於無」之義,而不是純粹的儒家思想,亦不與《通書》的思想一致。筆者反對這種解釋。筆者認為太極是宇宙萬物的本源,即形而上者。此太極不同於老子的「無」,亦不同於陰陽未分的「元氣」。它是理,即絕對的、普遍的、無限的形上本體。無極只是太極的形容辭,表示太極的無限至極性與神妙的作用性。因此,無極是狀辭,即太極的遮詮;太極是實體辭,即表詮。無極與太極是一體的兩面,而不是互相獨立的。 |
英文摘要 | Chou Tun-i is the pioneer of Neo-Confucianism, who opened the way tomoral metaphysics for later Neo-Confucianism. His philosophical worksinclude T'ai-chi-t'u shuo (太極圖說) , T'ung-shu (通書) , and I-shuo (易) .Scholars have different opinions about T'ai-chi-t'u shuo (An Explanation ofthe Diagram of the Great Ultimate). Chou Tun-i's diagram is originated fromthe two diagrams, "Hsien-t'ien t'ai-chi-t'u" (先天太極圖) and Wu-chit'u" (無極圖) ,which had been used by Taoists in their attempt to obtain the elixir forimmortal life. In the Study of T'ai-chi-t'u slivo, the main point of controversy is therelation between "wu-chi" (無極) and "t'ai-chi" (太極) , which Chou Tun-ihimself never explained. The clarification of their relationships had to waitfor later commentators. Some scholars consider that "t'ai-chi" comes from"wu-chi". In this interpretation, the word "erh" (而) expresses temporalsuccession, and Chou Tun-i faithfully follows Lao Tzu's idea of "being comingfrom non-being". In this regard he is not a pure Confucianist. But I thinkthat this interpretation is incompatible with the thought of T'ung-shu In thispaper, I follow Chu Hsi's reading. According to this reading, the firststatement "Wu-chi erh tai-chi" should be explained as "the Non-Ultimate andalso (or, and yet) the Great Ultimate". In this reading, the word "erh"indicates not temporal succesion, but paradoxical identity. In my opinion, the term "wu-chi" is a modifier of "t'ai-chi". The word "chi"means axis or basis, the term "t'ai-chi" expresses the fact that it is the greatbasis of the universe. However, this great basis of the universe has norelation to space, because it is not an entity with a form, yet is really thegreat basis of the universe. This reading, I think, is compatible with ChouTun-i's entire philosophy, and doesnt contradict with the ideas expressed in Tunf-siu. |
本系統中英文摘要資訊取自各篇刊載內容。