邵雍“圣人学说”探微

邵雍的“圣人学说”主要涵盖三个方面:第一,裁定“圣人地位”。邵雍分别引入“皇帝王伯”“道德功力”“命”“世”“土”等范畴论证“圣人”地位高于“圣王”,肯定孔子之事业为“万世之业”。第二,重释“圣人之道”。邵雍认为,“圣人之所以然”的根本在于“天人合一”的圣贤境界;“圣人之道”不仅需要以“察心反观”的方式进行把握,还要注重“通变”原则;“圣人四府”对应着“昊天四府”,其核心旨要在于“生生”。第三,建构“易数之道”。邵雍采用先天象数易学模式对“易学之道”进行了全新的建构与解读,将天道与人事统一于“元会运世”模式之中,在传承《易传》性命之学的基础上实现了对“圣人之道”的创新和发展。

Shao Yong’s(1011-1077)“theory of sages”mainly covers three aspects:first,confirming the“status of sages”.Shao Yong introduced categories such as“emperors and dukes”,“moral competence”,“fate”,“world”and“earth”to demonstrate that the status of“sages”is higher than“kings”and affirmed that the cause of Confucius is“a cause of all ages”.Secondly,reinterpreting the“Dao of sages”:Shao Yong believed that the fundamental reason for being sages lies in the realm of the“unity of heaven and man”.The“Dao of sages”not only needs to be grasped through the method of“observing the mind and reflecting”,but also needs to pay attention to the principle of“general change”.The“Four places of sages”corresponds to the“Four places of grand heaven”,and its core purpose is“sheng sheng”(producing and reproducing).Thirdly,constructing the“Dao of Yi numbers”:Shao Yong adopted the Yi model of image and number of former heaven to construct and interpret the“Dao of Yi scholarship”in a new way,unified the Dao of heaven and personnel in the“yuanhui yunshi”model,and achieved innovation and development of the“Dao of sages”on the basis of inheriting the theory of nature and life in the Book of Changes.