船山易学中“象”的本体伦理学

On the Ontological Ethics of“Image”in Wang Fuzhi’s Changes Scholarship

成中英教授多次提到“本体伦理学”的概念,其主要面向既包括儒学五阶段的本体诠释中伦理历史发展的“本-体”结构,也包括经典儒家学者自身理论源流、对前人理论批判与重建的诠释学“本-体”结构,但最重要的则是指从本体论、本体易学过渡到伦理学的理论化哲学方法。成中英教授高度肯定船山重视《大象传》的道德哲学意义,因为船山对“象”的阐释即呈现出由“根源”到“整体”的创生性“本-体”结构,其阐述的道德哲学之义理与应用亦与“本-体”结构关联紧密。概言之,船山易学中“象”的本体伦理学,从“絪缊不可象”的宇宙本体论开始,由“错综合一”的道德构象论展开,最终以“乾坤并建”的本体伦理学为旨归。

Professor Chunying Cheng has mentioned the concept of“ontological ethics”many times,and his basic method is to transit from ontology and ontological study of Changes to ethics.Wang Fuzhi’s(1619-1692)interpretation of“image”presents a creative“ben(root or trunk)-ti(body)”structure which is from root to the whole,and his elaboration of meanings of moral philosophy and its application is also closely related to the“ben-ti”structure.In summary,the ontological ethics of“image”in Wang’s Changes scholarship start from the“chaotic and untraceable”cosmological ontology,unfold with the theory of“opposition and unity”,and finally take the ontological ethics of“Erecting Qian[■]and Kun[■]together”as the purpose.