文档介绍：因为专注,所以专业
我们专注于技术(by viLuo)
对韩康伯“一阴一阳之谓道”注的理解
摘要:韩康伯关于“一阴一阳之谓道”的注解在其思想体系当中具有重要地位,但是,目前的
阐释还有不足之处,只注意到韩注思想的一个方面道是“无”,阴阳是“有”,所以,阴阳不是道
,道是阴阳存在的根据。本文力图结合孔颖达对韩康伯注所作的疏,在前辈研究的基础上阐释出韩
注思想的另一个方面道不能脱离阴阳而存在,谈“一阴一阳”就是为了把握道,道始生万物的功用
的呈显是借助于阴阳的。只有阐释出韩康伯注解这两个方面的意思,才能更好地理解韩康伯的思想
。
关键词:道;无;一阴一阳;神
Abstract:Although HAN Kang-bo’s annotation on “(the interaction between) yin and yang is
called the Dao”plays an important role in his ideology, there are defects in the general
understanding on Han’s annotation which holds that the Dao connotes nonbeing, whereas yin and
yang connote being, so yin-yang is not the Dao, while the Dao is the source of the existence of yin
and yang . Considering KONG Ying-da’s interpretation and basing on previous understandings, this
paper attempts to elaborate on the other aspect in Han’s annotation that, without yin-yang, the
Dao can not exist, to discuss the (interaction between) yin and yang is prehend the Dao, and
the Dao’s function of creating all things is manifested through the (interaction between) yin and
yang . Only when these two aspects of Han’s annotation are expounded, could the Han’s
thoughts be better understood.
Key Words:Dao;nonbeing; yin and yang ;spirit-like
朱伯�先生在其所著的《易学哲学史》中对韩康伯的“一阴一阳之谓道”的注解有专门
的论述。朱先生认为韩康伯所说的“无”,就易学说,即以“无”为太极。根据就是韩康伯注“易
有太极,是生两仪”说:“夫有必始于无,故太极生两仪也。太极者,无称之称,不可得而名,取
有之所极,况之太极者也。”(第289页)[1]朱先生