《易·文言》修辞立诚论原解

On the Original Meaning of Xiuci licheng in the “Commentary on the Words of the Text”

《易·文言》修辞立诚论的本义问题仍待索解。考察此命题生成的历史和逻辑进路,便可见,修辞立诚之诚,其基本的形式含义就是一。这诚一之思维发生于原始巫术场景,早期由"精"字承载,而显示为精诚致神的结构,但其时尚未产生修辞精诚之类的命题。嗣后,在富于理性色彩和人文内涵的礼制时代,精诚外化为信诚,并与言语活动相结合,衍生出言语主信诸说。延至战国中晚期,随着诸子学术的整体义理化,信诚获得道体本根义,言语主信说相应地转变为修辞立诚论,宣告修辞立诚论的成型。在诚的历史意域中,修辞立诚的含义是指修饰言辞须顺从天然、出自天性而合乎物则:自主体讲是贯通道体、天性来倾吐文辞,自对象讲是合乎对象物的自然规定。

The original meaning of xiuci licheng 修辞立诚（ lit. , cultivating words and establishing sincerity） referred to in the ＂Com- mentary on the Words of the Text＂ need further exploration. When examining the historical and logic access to genesis of this term, it can be seen that here the basic connotation of the character cheng （ lit. , sincerity） in form is One. This thinking of One occurred in the primitive sorcery scene, being carried by the characterfing ~ （ lit. , absolute devotion} which they believe could move the spirits to come or present. But at that time the term xiuci licheng had not appeared yet. Later in the times of the prevalence of ritual system rich in rational color and humanistic connotations, fingcheng was externalized as trustworthiness and sincerity, and was merged with activities of speech, hence the saying that one~ remarks ought to be trustworthy. Till the mid and late Warring States period { 475-221 BCE） when the variety of schools＇thoughts became rationalized, trustworthiness and sincerity were viewed as the root and foundation of the Dao { Way I and accordingly the term xiuci licheng emerged. In its historical context, xitvci licheng means that the cultivation of words ought to follow nature, be derived from one＇innate nature and be in alignment with principles of things： in respect to the sub- ject, in speeches one should be permeated by the Dao （Way） and innate nature; in regard to objects, one＇s remarks ought to accord with natural stipulations of the objects.