理同事异、和而不流--睽卦《大象》辞“君子以同而异”诠释

The Same Principle over Different Things,Harmony without Losing One's Faith:A New Interpretation of the “Commentary on the Image” of Hexagram Kui

睽卦《大象》辞"君子以同而异"古来解释歧义颇多,东汉末荀爽"大归虽同,小事当异"、魏王弼"同于通理,异于职事"、南宋赵汝楳"同于为善,制行则殊"三说大体相近,可以简单化为"理同事异"说。北宋程颐"同于人理之常,异于世俗之失"之"和而不流"说在历史上影响巨大,宋元明清易学家多从其说。总体上看,程颐的诠释与《大象》德教修养的主旨最为接近,体现了孔子儒家《易》的重德精神。"和而不同"与"和而不流"在意义上比较接近,"不流"更能体现出君子的人格修养。用"周而不比"、"群而不党"来诠释"同而异"则于主旨有些疏离。全面来看,"理同事异"说也有其道理,"理事"问题是一个普遍的哲学问题,从此也可以看到宋明理学与魏晋玄学在思想脉络上的重要关联。"同而异"不应理解为求同存异,这种现代理解没有古典依据。本于程传的精神,"君子以同而异"可以翻译为"君子因此要和而不流、特立独行"。

There were always many discrepancies concerning the meaning of the＂Commentary on the Image＂regarding hexagram Kui[ ,Contrariety,38]that＂the noble man differentiates among things while remaining sensitive to their similarities.＂The interpretations of Xun Shuang（128-190）who thought it meant that＂although the great attribution ought to be the same,differences should be manifested in smaller things＂,Wang Bi（226-249）who held that＂his appreciation of similarities stems from his thorough grasp of principles of things,and his appreciation of differences emerges in the course of his practical handling of affairs＇,and the Southern Song（1127-1279）scholar Zhao Rumei who argues that＂one should be similar to others in terms of doing good deeds while his conducts manifested in specific things can be different＂are similar in general and can be simplified as＂principle is the same,but its manifestations in various things are different＂（litong shiyi 理同事异）.Cheng Yi＇s（1033-1107）view of＂similarity to the norms of human principle and differentiation from secular losses＂,in other words,＂harmony without losing one＇s faith＂（和而不流）,was significantly influential historically,and most of the scholars from the Song dynasty（960-1679）onward follow his assertion.Generally speaking,Cheng Yi＇s interpretation was relatively close to the purport of the commentary,which upholds teaching of virtues and self-cultivation,and embodied the emphasis on morality in Confucian scholarship on the Changes.The meaning of＂harmony without uniformity＂（he er bu tong和而不同）is similar to that of＂harmony without losing one＇s faith＂（he er bu liu 和而不流）,but the latter can better represent the noble man＇s character building.If we employ＂harmony without colluding with others＂（zhou er bu bi 周而不比）and＂being sociable,but not clannish＂（qun er bu dang 群而不党）to interpret the＂same and difference＂in the commentary,we will lose the gist somehow.Taking it all round,we can find that the understanding of＂same principle over different things＂（litong shiyi 理同事异）is reasonable.The relationship between principles and things is a universal philosophical issue,by which a significant link between the Neo-Confucianism looming large from the Song dynasty（960-1279）onward and the Neo-Daoism prevalent in the Wei（220-266）and Jin（266-316）dynasties can also be discerned.The＂same and difference＂ought not to be viewed as＂seeking common points while reserving difference＂,in that this kind of contemporary understanding has no classical basis.Based on the spirit of Cheng Yi＇s Yi zhuan,the＂Commentary on the Image＂of hexagram Kui can be construed as＂Thereby the noble man should be harmonious with others without losing his faith and keep his noteworthy conduct and independent character.＂