目录(Table of
Contents)
●易学史研究(STUDIES
OF THE YI LEARNING HISTORY)●
《易纬》八卦卦气思想初探(刘
彬)
A tentative research
on the Guaqi theory on the eight trigrams in Yi
Wei(liu bin)
《白虎通义》与易学（张
涛）
Bai hu Tong yi and
the Yiology(ZHANG Tao)
宋代君臣讲《易》考(金
生 杨)
A textual research
on the discourses of Yi between emperor and courtiers
in the Song Dynasty(JIN Shengyang)
论程颐对今本试《周易》古经分篇的义理阐释(陈
京 伟)
On the philosophical
connotations expressed by CHENG Yi when he divided
the ancient Text of Zhouyi into two sections(CHEN
Jingwei)
曹南冥图式的易学意义(李
似 珍)
Significance of the
CAO Nanming’s Yiology by the ten diagrams made by
him(LI Sizhen)
●《周易》与哲学文化(ZHOUYI
AND PHILOSOPHY AND CULTURE)●
“象思维”视野下的“易道”王树人（老树）
The “principles conceived
in Yi” under the vision of imagethinking
(WANG Shuren)
“易”的意指符号学分析(范
爱 贤)
Analysis on the semioligic
semantics of Yi(FAN Aixian)
《易传》与道家哲学的可通约性(刘
立 夫)
The communion between
the philosophy of the Daoist school and that conceived
in Yi Zhuan(LIU Lifu)
《周易》与阳明心学(范立舟)
Zhouyi and WANG
Yang ming’s ideology on mind(FAN Lizhou)
试论王龙溪的易学哲学(杨
月 清)
On
WANG Longxi’s philosophy on the Yi-ology(YANG
-Yue qing)
●帛书《周易》研究(STUDIES
OF ZHOUYI ON THE SILK)●
今、帛、竹书《周易》疑难卦爻辞及其今、古文辨析（二）( 刘
大 钧)
楚简《周易》“不家而食”新解(吴
新 楚)
A new interpretation of a remark
to hexagram Da Xu in Zhouyi copied on the collected
bamboo slips of Chu(WU Xinchu)
从今、帛、竹书对比解《易经》“亨”字(刘
保 贞)
An interpretation of
the character “亨” by comparing the Yi jing in current
version with that copied on silk and that copied on
the bamboo slips(LIU Baozhen)
《易纬》八卦卦气思想初探
刘
彬
（曲阜师范大学
孔子文化学院，山东 曲阜 273165）
摘要：《易纬》的《乾凿度》和《通卦验》分别记载了两种八卦卦气思想，虽然都是关于八卦于一年中用事的学说，但二者在具体内容、卦序、所属易学流派等方面有所不同。本文即对这些方面作了初步探索。
关键词：《易纬》；八卦卦气；《乾凿度》；《通卦验》
A tentative
research on the ,Gua qi theory on
the eight trigrams in Yi Wei
LIU Bin
(School
of Confucius' Culture, Qufu Normal University,
Qufu 273165, China)
Abstract:Qian
zao du (Chiseling Open the Regularity of
Qian (Heaven)) and Tong gua yan(The Comprehensive
Examination of the Hexagrams) in Yi Wei
(Apocrypha of the Yi) respectively recorded
two kinds of Qua qi thought (a theory explicating
the correspondence between the seasonal
points and trigrams or hexagrams) on the
eight trigrams. Though both of them relate
to man's corresponding conducts to relevant
seasons by the eight trigrams, they differ
in specific contents, the order of the hexagrams,
the Yi ology schools attributed to, etc.
This paper makes a preliminary research
on these aspects.
Key
words:Yi Wei; Gua qi theory by
the eight trigrams; Qian zao du; Tong gua
yan
《白虎通义》与易学
张 涛
（北京师范大学
史学研究所，北京 100875）
摘要：光武中兴后，在易学领域，古文费氏易学渐兴，但属于今文的象数易学特别是《易纬》的象数易学仍然占据主导地位，且广泛、深刻地影响着当时的社会政治和思想文化的发展。《白虎通义》吸收、借鉴《易纬》之说，构筑了一个以太初、太始、太素、三光、五行为次序的宇宙生成模式。它曾称述《易传》“汤武革命”之说，强调改朝换代的必然性和合理性，同时倾心于《易传》的天尊地卑、乾坤定位之说和董仲舒的三纲五常思想，系统阐述了三纲六纪理论，目的在于营造一个上下各安其位的和谐的社会氛围，实现天人整体和谐的文化价值理
关键词：《白虎通义》；易学；《周易》；东汉
Bai hu Tong
yi and the Yiology
ZHANG Tao
(Institute
of the Science of History, Beijing Normal University,
Beijing 100875, China)
Abstract:Since the Guangwu Restoration in
the Eastern Han Dynasty, FEI Zhi’s Yi-ology based
on the Yi written in Chinese script before the Qin
Dynasty was gradually springing up. In spite of
this, the image number Yi-ology, esp. that conceived
in Yi Wei (The Apocrypha of the Yi) still played
a guiding role and extensively and deeply affected
the development of the social politics and ideological
culture at that time. Taking in and drawing references
from the theories embraced in Yi Wei, Bai hu Tong
yi (Thorough Interpretations of the Classics Passed
in the Conference Held in the White Tiger Temple)
constructed a producing pattern of the cosmos in
the order of Taichu (primordial state of Qi), Taishi
(primordial state of forms), Taishu (primordial
state of matters), Sanguang (three lights, i.e.
sun, moon, and stars), Wuxing (Five element). It
had approvingly recounted the revolutions at the
end of the Xia and Shang dynasties mentioned in
Yi Zhuan (Commentaries on the Yi), to stress the
necessity and rationality of the dynasties changes.
Meanwhile, it admires the principles of “heaven
(symbol of the trigram Qian) superior with the earth
(symbol of the trigram Kun) inferior” conceived
in Yi Zhuan, and DONG Zhongshu’s thought of the
Three Cardinal and Five Constant Virtues. It systematically
expounded the moral principles to create a harmonious
social atmosphere in which each enjoys its own proper
position, to realize an ideal of cultural value
by which the heaven and human attain to a holistic
harmony.
Key words:Bai hu Tong yi; Yiology; Zhouyi;
the Eastern Han Dynastysm
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宋代君臣讲《易》考
金 生 杨
（西华师范大学
历史系，四川 南充 637002）
摘要：宋代君臣讲《易》、臣民进呈《易》之风盛行，持续时间很长，因此得到封赏的人比比皆是。宋代君臣注重《易》理，并借此评论、讽谏时政，具有学以致用的意义。这种情况对宋代易学的繁荣与提高起到了很大的促进作用。
关键词：讲《易》；君臣；易学
A textual research
on the discourses of Yi between emperor and courtiers
in the Song Dynasty
JIN Sheng yang
(Department
of History, Xihua Normal University, Nangchong 637002,
China)
Abstract:In the Song Dynasty, the discourses
of Yi between emperor and courtiers and the submission
of Yi to emperor by the subjects were in vogue and
lasted for a long period of time, and therefore
a great number of them were granted rewards. Emperors
and courtiers in the Song Dynasty emphasize the
connotations conceived in Yi, with the help of which
they comment and remonstrate current politics and
governance by euphemism, being significant of putting
the principles into practice. This atmosphere exerted
great function in improving the prosperity and enhancement
of the Yi-ology of the Song Dynasty.
Key words:discourses of Yi; emperor and courtiers;
the Yi-ology
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试论程颐对今本《周易》古经分篇的义理阐释
陈 京 伟
（山东大学 易学与中国古代哲学研究中心，山东
济南 250100）
（山东大学 哲学与社会发展学院，山东 济南 250100）
摘要：通行本《周易》古经分为上下两篇。对于其何以如此分篇，生当北宋的易学家程颐，在承继、整合《易传·序卦》和《易纬·乾凿度》等的观点的基础上，作《上下篇义》，明确提出以阴阳为基准分篇的原则，指明“阳盛者居上篇，阴盛者居下篇”，并逐卦作了分析，丰富了人们在此领域的识见。
关键词：《周易》古经；分篇；程颐；上下篇义；阴阳
On the philosophical
connotations expressed by CHENG Yi when he divided
the ancient Text of Zhouyi into two sections
CHEN Jing wei
(Center for
Zhouyi & Ancient Chinese Philosophy, Shandong
University, Jinan 250100, China)(School of Philosophy
and Social Development, Shandong University, Jinan
250100, China)
Abstract:The ancient Text of Zhouyi
in current version is divided two sections. As for
the reason for this kind of division, CHENG Yi,
a Yi-ologist of the Northern Song Dynasty, on the
basis of certain views of the Xu Gua (the Orderly
Sequence of the Hexagrams) and Yi Wei Qian zao du
(Chiseling Open the Regularity of Qian of the Apocrypha
of the Changes), wrote the Shang xia Pian Yi (Connotations
Contained in the Division of the Two Sections),
clearly set forth the principle of Yin and Yang
for the division: “the hexagrams with excessive
Yang are arranged in section one; those with excessive
Yin in section two”, and analyzed the hexagrams
one by one, having enriched people's insight in
this field.
Key words: the ancient Text of Zhouyi; division
of the chapters; CHENG Yi; connotations of the division;
Yin yang
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曹南冥图式的易学意义
李
似 珍
（华东师范大学 哲学系，上海 200062）
摘要：与李退溪同时代的韩国学者曹南冥，依据程朱等的象数观念构建了独特的体系结构，这使他对天道与人道问题拥有了自己的见解。在天道观方面，南冥通过他的10
幅图解，勾勒出一幅从宇宙演化-结构-本体追寻-内在规律（包括变化运动原因、必然性、趋势）——天人关系的图景，使理学天道观的内涵得到充分的阐示。在人道观方面，他把太极、乾道变化落实到各正性命、继善成性而立诚的过程之中，较为形象地为人类的伦理道德找到了本体论上的依据，从而弥补了当时韩国哲学研究注重义理而忽视象数的缺陷。
关键词：曹南冥；李退溪；象数易学；以图释理；贯通天人
Significance
of the CAO Nanming’s Yi-ology by the ten diagrams
made by him
LI Sizhen
(Department
of Philosophy, Huadong Normal University, Shanghai
200062, China)
Abstract:As a contemporary Korean
scholar with LI Tui xi, CAO Nanming constructed
a special system based upon CHENG Yi and ZHU Xi’s
imagenumber ideas, revealing his distinctive understanding
to the Dao (Way) of heaven and that of human. For
the Dao of heaven was concerned, through the illustration
of the 10 diagrams, he sketched a prospect from
the cosmic evolution to the cosmic structure, to
the pursuit of ontology, to the inherent law (including
the cause, inevitability, and tendency of changes
and motions), and to the relationship between heaven
and human, making the idea of the Dao of heaven
adequately manifested. For the idea of the Dao of
human, he actualized the idea of Taiji and the transformations
of the Dao of Qian (hexagram 1, symbolizing creative,
heaven, and so on) in the course of correcting the
nature and life of the myriad things, accumulating
goodness to perfect the nature, by which the sincerity
would be established, and therefore he vividly found
an ontological basis for human morals and virtues
and compensated the defects of then Korean philosophical
studies only stressing philosophical connotations
but neglecting the image number Yi-ology.
Key words:CAO Nanming; LI Tui xi;
image number Yi-ology; explicating idea by diagrams;
uniting the heaven and human
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“象思维”视野下的“易道”
王树人（老树）
（中国社会科学院 哲学研究所，北京 100732）
摘要：“易道”的根本在于，观物取象，并进而在象的流动与转化中洞察出卦象，由卦象以尽意。“象思维”的本质在于“非实体性”，而这种非实体性使《周易》的象思维具有“原发创生”性，并且表现出与西方实体性的概念思维本质不同。从原发创生的视角观之，历史上和今天关于卦爻之象数与卦爻辞哪个根本的问题，可以归结为原发创生的“筑象”过程。“原发创生”，就是无极而太极之生，是“无中生有”和“有中见无”之生。
关键词：象；卦爻；非实体性；原发创生性
The “principles
conceived in Yi” under the vision of imagethinking
WANG Shu ren
(Institute of Philosophy, Chinese Academy of Social
Sciences, Beijing 100732, China)
Abstract:The fundament of the Dao conceived
in Yi is: through observing things from which to
extract images, and then to see clearly the trigrams
on the basis of the rotations and transformations
between the images, and finally attain the Idea
by the images of trigrams. The essential of the
imagethinking is manifested as its nonsubstantiality,
which makes the imagethinking of Zhouyi possess
original creativity and exhibited with different
quality from western substantial conceptual thinking.
By the angle of the original creativity, the issue
of which is more fundamental between the images
and remarks affiliated to the hexagrams could be
seen in the process of “constructing images” in
the original producing and reproducing. Original
creativity denotes the producing from Wuji (Non
Ultimate) to Taiji (Supreme Ultimate), a producing
within which nonexistence produces existence and
nonexistence dwells in existence.
Key words: images; lines and hexagrams; non
substantiality; original creativity
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“易”的意指符号学分析
范
爱 贤
(山东理工大学
文学院，山东 淄博 255049)
摘要：易的符号学语义层级分字源符号学语义和文化符号学语义，字源符号学语义是文化符号学语义的基础，并规定了文化符号学语义的基本走向，文化符号学语义则是字源语义的提升、拓展与哲理化，不同层级的语义共生于“易”这一文化符号的语义拓扑空间，摹写出汉语言文化独特的生命世界，同时，其语义的生成也依赖这一符号对汉文化生命事件的参与。
关键词：易；字源符号；文化符号
Analysis on the semioligic semantics
of Yi
FAN Ai xian
(School of Literature, Shandong
University of Technology, Zibo 255049, China)
Abstract:By
level, the semiologic semantic meanings of the Yi
can be divided into characterorigin and cultural
semiologic semantic meanings. The former is the
foundation of the latter and determines its basic
trend, while the latter elevates, expands, and philosophicalize
the former. Different levels of semantics simultaneously
spring from the cultural semiologic semantic space
of the Yi, depict the unique living world of Chinese
linguistic culture, meanwhile, the producing and
forming of its semantic meanings also depend on
the participation of the symbols into Chinese cultural
events of life.
Key words: Yi; character origin semiotic
symbols; cultural semiotic symbols
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《易传》与道家哲学的可通约性
刘
立 夫
（中南大学
哲学系，湖南 长沙 410083）
摘要：《易传》和道家是先秦哲学中最具形上学思维能力的哲学流派。尽管《易传》的“尚刚”和道家的“贵柔”代表了中国传统哲学的两大方向，体现了儒道二家各自的价值取向和人生态度，然而，当《易传》和道家哲学在寻求终极性的形上学根源时，却不约而同地运用了类似的思想方法，即在形而上的“道”论中走到了一起。本文从传统形上学的本原论、本体论和体用论等方面，试图阐释这两家哲学的可通约性。《易传》和道家的形上学之所以能够相互贯通，是因为《易传》和道家的哲学处在同一个层次上以阐释其价值观念和政治理想，也就是说，“性与天道”是道家的形上学，也是儒家的形上学，不是那一家的“专利”。正因为这样，儒道二家才有可能在魏晋玄学和宋代理学中走向新的沟通和融合。
关键词：《易传》；道家；形上学；通约
The communion
between the philosophy of the Daoist school and
that conceived in Yi Zhuan
LIU Li fu
(Department
of Philosophy, Zhongnan University, Changsha 410083,
China)
Abstract:Philosophy
conceived in Yi Zhuan and that of the Daoist school
are the philosophical schools with the most philosophical
thinking capacity in the preQin period. Though “upholding
hardness”by Yi Zhuan and“venerating softness” by
the Daoist school represent two directions of traditional
Chinese philosophy, embodying different value orientations
and attitudes to human life between Confucianism
and Daoism, yet, when seeking ultimate metaphysical
origins, they take use of similar thinking methods
without previous consultation, that is to say, in
the comments on the metaphysical Dao, they meet
at one point. Through traditional metaphysical theories
on origin, ontology, and theories on substance function,
this paper attempts to expound the communion between
the two schools. The reason for why the two kinds
of metaphysics can communicate with each other is
because both Yi Zhuan and the Daoist school are
on the same level in explicating their value concepts
and political ideals, in other words, “(human) nature
and the Dao (Way) of heaven” are both the metaphysics
of the Daoist school and that of the Confucian school,
being not a “patent” of either school. It is on
this account that both Confucian and the Daoist
school were possible to head for a new merge in
the style of metaphysical learning in the Wei and
Jin dynasties and that of the neo Confucianism in
the Song Dynasty.
Key words:
Yi Zhuan; the Daoist school; metaphysics; communion
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《周易》与阳明心学
范立舟
（暨南大学中国文化史籍研究所广东广州510632 )
摘要：：《周易》思想是阳明心学的思想渊源之一。其知行合一说与致良知说都运用了《周易》的思想资源，将“内求于心”的道德内求思想发挥到极致，完善地表达了关于本体、工夫一致的思想，最终的目的则是成就一种光明俊伟的人格，使人的自然生命和道德生命在本质上获得圆融一致的和谐
关键词：《周易》；知行合一；良知；阳明心学
Zhouyi and WANG Yang ming’s
ideology on mind
FAN Li zhou
(Research Institute of Chinese Cultural
and Historical Documents, Jinan University, Guangzhou
510632, China)
Abstract:Zhouyi is one of the origins
of WANG Yang ming’s ideology on mind. Both his theory
of the unity of moral knowledge and practice and
that of culmination in conscience applied the ideological
sources of Zhouyi, bringing the “pursuit of morals
in the inner mind” into full play, by the way of
which he perfectly expressed the conformity between
noumenoun and moral practice. The ultimate purpose
of this process is to bring up a kind of illustrious
personality so as to achieve a harmonious consistency
between human natural and moral lives.
Key words:Zhouyi; unity of moral
knowledge and practice; conscience; WANG Yang ming’s
ideology on mind
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试论王龙溪的易学哲学
杨
月 清
（上海理工大学
社会科学部，上海 200093）
摘要：王畿易学认为易之体用不二，易为心易，太极为心之极，反对以易为书、泥于言象；继承和发展了王阳明的良知易说，视《周易》为提高人的道德修养境界的典籍，在修养方法上力倡先天之学，而以自然为宗。王畿易学是宋明时期陆王一路下来心学派易学思想最根本和最集中的体现，对传统易学起到一种解构的作用，是陆王心学在其本质上的必然结果。
关键词：良知；心易；心之极；复；先天之学；自然
On WANG Long
xi’s philosophy on the Yi-ology
YANG -Yue qing
(Department
of Social Sciences, Shanghai University of Science
and Technology,Shanghai 200093, China)
Abstract:The
Yi-ology of WANG Ji (Longxi is his courtesy name)
holds that the substance and function of Yi are
nontwo (inseparable), the Yi is the Yi of mind,
and Taiji (Supreme Ultimate) is the Taiji
of mind. It opposes those who regard the Yi
as a book and those who cling to images, but succeeded
and developed WANG Yangming’s theory of intuitive
knowledge of conscience, and therefore he regards
Zhouyi as a classic to raise man's moral cultivation.
For the cultivation methods, he persists in the
prenatal Yi ology and upholds spontaneity. WANG
Ji's Yi ology is the most fundamental and collective
embodiment of the Yi ology from the heart ology
transmitted from LU Jiu yuan of the Song Dynasty
to WANG Yang ming of the Ming Dynasty and thereafter,
functioning as an interpretation and analysis of
the traditional Yi ology, an inevitable result
from the LU and WANG's heart ology in its essence.
Key words:intuitive
knowledge of conscience; Yi of mind; ultimate of
mind; returning; prenatal
Yi -ology;
spontaneity
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今、帛、竹书《周易》疑难卦爻辞
及其今、古文辨析（二）
刘 大 钧
（山东大学 易学与中国古代哲学研究中心，山东 济南 250100）
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楚简《周易》“不家而食”新解
吴 新 楚
（华南师范大学 人文学院，广东 广州 510631）
摘要：本文讨论楚简《周易》“不家而食”的文字与理解问题。认为楚简《大畜》卦所见“而”字不是衍文，其中“家”字宜读为“稼”。“不家食”与《无妄》卦“不耕获”结构相类，可理解为“不稼而食”、“不耕而获”。
关键词：楚简《周易》；大畜；而；家
A new interpretation
of a remark to hexagram Da Xu in Zhouyi copied
on the collected bamboo slips of Chu
WU Xin chu
(School of
Humanities, Huanan Normal University, Guangzhou
510631, China)
Abstract: This paper discusses the characters
and interpretations of Bu jia er shi (不家而食) in Da
Xu (hexagram 26 in current version) of Zhouyi
copied on the collected bamboo slips of Chu. The
author holds that here the character 而 is not a
redundant one and the character 家should be a variant
of 稼. The sentence structure of Bu jia shi in Da
Xu is similar to Bu geng huo in Wu Wang (hexagram
15), the two can be understood as “having food without
having sowing” and “reaping without having ploughed
(that he might reap)” respectively
Key words:Zhouyi
on bamboo slips of Chu; hexagram Da Xu; Er; Jia
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从今、帛、竹书对比解《易经》“亨”字
刘 保 贞
（山东大学 易学与中国古代哲学研究中心，山东 济南 250100）
摘要：通过与今本的对比可以看出，在马王堆帛书《周易》和战国楚竹书《周易》中，作享祀或致贡之意的“亨”与其它意的“亨”是有严格区别的。这些其它意的“亨”应是宴饗的意思。战国楚竹书中作“鄉”，正用其本字。
关键词： 易经；亨；鄉；宴饗
An interpretation
of the character “亨” by comparing the Yi jing
in current version with that copied on
silk and that copied on the bamboo slips
LIU Bao zhen
(Center for
Zhouyi & Ancient Chinese Philosophy, Shandong
University, Jinan 250100, China)
Abstract: By comparing the Yi jing in
current version with that copied on silk and
that copied on the bamboo slips, it can be seen
that the character “亨” when it means offering
sacrifices or paying tribute was strictly distinguished
from “亨” when it means feast. The copy on the
bamboo slips of the Warring States period uses
the character “鄉”, the original meaning of feast,
instead of “饗”,
Key words:Yi jing; 亨;鄉;宴饗
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