“祛魅”的宋代易学——以王弼在宋代的被推崇与被批判为核心

王弼易学在宋代的评价褒贬不一,推崇者如欧阳修,誉之为孔子之后最重要的易学家;批判者如司马光,认为其易学具有使生民涂炭、礼崩乐坏的破坏力。宋人对王弼的推崇集中在两点上:王弼对文本的改动使《周易》简便易晓,为宋学之世俗化铺平了道路。王弼实现义理易学的转向,义理易学是对神学化易学的祛魅,引导易学走向理性化。宋人对王弼的批判聚焦于两点:以老解易的方法在为神学化易学祛魅的同时,也导致了道家神秘主义的复魅。“以无为本”论还消解了儒家价值观,滑向价值虚无主义。相应地,宋儒的批判即表现为祛道家神秘主义、价值虚无主义之魅。不管是推崇还是批判王弼,均体现了宋代易学所具有的“祛魅”特征。

The evaluation of Wang Bi’s Yi scholarship in the Song dynasty(960-1279)was mixed,with advocates such as Ouyang Xiu(1007-1072),who praised Wang Bi as the most important Yi scholar after Confucius,and critics such as Sima Guang(1019-1086),who believed that Wang Bi’s Yi studies have the destructive power of causing harm to the common people and collapse of ancient rites and rituals and music.The Song people’s admiration for Wang Bi focused on two points:Wang Bi’s changes to the text made the Book of Changes easy to be understood and paved the way for the secularization of Song scholarship.Wang Bi achieved a shift to focus on the meanings and principles of Yi,which was a disenchantment of theological Yi scholarship and guided Yi scholarship towards rationalization.The Song people’s criticism of Wang Bi focused on two points:the method of using Lao zi to interpret the Book of Changes was used for the disenchantment of the theology of the Book of Changes while also leading to the reenchantment of Daoist mysticism.The theory“based on wu(non-existence)”also resolved Confucian values,leading to slide towards value nihilism.Accordingly,the criticism of Song Confucianists was manifested in dispelling the enchantment of Daoist mysticism and value nihilism.Both praising and criticizing Wang Bi reflect the“disenchantment”characteristic of the Song dynasty’s Yi scholarship.