来知德易象说及其意义

On LAI Zhi-de's Theory of Yi Images and Its Significance

论文从易学起源、易学本质、象辞关系、象理关系论述了来知德以易象为核心的易学思想。来知德易学提出易起源于象、舍象不可以言易、立象系辞、假象寓理,确立了易象在易学研究中的地位,批判了王弼和宋明儒者重理不重象的倾向。来氏的"假象寓理",不仅有以象为本、无象则无理的意义,也内涵以象为工具、以彰显理为易学归宿的意蕴。"主宰者理",是言理主宰世界一切,易象只是理解和解释义理的工具而已,以此克服了汉儒将易学研究局限在易象层面的倾向。来知德从无象则无易到假象寓理、主宰者理,完成由象数到义理、由天道到人道的论证,阐发了以太极或理为本体、贯通天人的义理之学,从而与宋代程朱易学和明代以阐发程朱易学为宗旨的官学易学区别开来。来氏虽提出了许多不同于程朱易学的观点,但在许多方面仍未超越程朱易学。同时,来氏错综理论以至其整个易学,也吸收了汉儒互体之说、京房八宫说、虞翻卦变与旁通说、孔颖达非覆即变说等象数思想。

Through tracing back the origin of Yi-ology, anlyzing the essence of Yi, the relationship between images and statements, and thought of images and principle conceived in the Zhouyi, this paper discusses LAI Zhi-de＇s（ 1526 - 1604, a Confucianist in the Ming Dynasty） Yi-ology with the theory of Yi images as the core. In LAI Zhi-de＇s Yi-ology, it sets forth that Yi-ology has its root in im- ages, so we couldni explore on the Y/when forgoing the images. Besides, images＇significance in Yi-ology is established by setting up images to append statements to them and residing principle in images. LAI criticized WANG Bi （226 -249） and Song-Ming （960 - 1644） Neo-Confucian scholars for their inclination of preferring principle to images. In his theory,images should be the approach to highlight principle which is the unltimate goal of Yi-ology. Principle is the governor of the world, while the images of Yi is only the approach to comprehending and interpreting the meanings, based on the thought, LAI overcomes the inclination of the Han scholars who make their study of Yi stay on the level of imagery. From that ＂without images ,there will be no Yi＂ to ＂what governs the world is prin- ciple＂, LAI Zhi-de completes his denmnstration from image-numerology to moral connation and from the Dao of heaven to the Dao of human, and then expounds his meaning-pattern Yi-ology, which unifies the heaven and humanity with Taiji { Grand Ultimate} or Li （ Principle} as noumenon. LAI~ Yi-ology is distinguished from the Yi-ology of CHENG Yi and ZHU Xi, and also different from the official education in the Ming Dynasty which aims to expound the thoughts of CHENG Yi and ZHU Xi. Some of LAI＇s ideas are different from CHENG and ZHU, whereas he could not transcend their Yi-ology in many aspects. At the same time, LAI＇s cuozong theory （ lit. , inclusion-exclusion principle） and his Yi-ology also absorb the interlocking triga＇ams theory, eight-palace theory by JING Fang, hexagram transformation and extensively connected hexagrams theory by YU Fan and the norm of overturning of hexagrams by KONG Yingda, and so on.