“《易》为之原”与“天人之道”——刘歆易学思想新论

“The Changes is the Source” and the “Dao of Heaven and Humanity”:New Research on Liu Xin’s Thought Based on the Changes

学界多把刘歆和刘向的易学放在一起研究,这样很难揭示二人的易学特色和贡献。与刘向相比,刘歆对易学有系统的构建,这主要表现在“《易》为之原”和“天人之道”方面。在“《易》为之原”思想的指导下,刘歆对“五经”的顺序作了调整,把《周易》置于首位。刘歆提出“《易》为之原”的思想,与其认为《周易》是一部关于“天人之道”的著作有关。在“天人之道”思想的指导下,刘歆创作了“三统历”,其目的是以天统指导人统。刘歆创建的以“三统历”为核心的系统,不仅体现了其律历学思想,而且反映了其对宇宙万物、社会历史的形而上学思考。

Academic circles tend to study Liu Xin’s(c. 50 BCE-23 CE) scholarship on the Changes together with his father Liu Xiang’s(77-6 BCE) scholarship, which makes it difficult to reveal their respective characteristics and contributions. Compared with Liu Xiang, Liu Xin contributed a systematic construction of Changes scholarship, which is mainly reflected in his assertion that “The Changes is the source of the Five Classics” and his emphasis on the “Dao of Heaven and Humanity”. Under the guidance of the idea that “the Yijing is the source of the Five Classics”, Liu Xin adjusted the order of the Five Classics and put the Yijing in the first place, which is related to his view that the Zhou Changes is a work on the “Dao of Heaven and Man”. Under the guidance of the notion of the “Dao of Heaven and Man”, Liu Xin created the Santong calendar aiming to guide human beings with the mandate of heaven. Liu Xin’s system with the Santong calendar as the core not only reflected Liu Xin’s thought on pitch pipes and calendar, but also displayed his metaphysical thinking of the universe and social history.