刘长允著，齐鲁书社2023年3月出版，全书共312页，23.5万字。该书解读经文，溯源析流，爬梳百家，视野宏阔，在《周易》与辞书的关系、易医同源相通、易学海外传播、易学发展前景等方面提出了诸多新论，是一部集学术性与普及性于一体的佳作。全书共七章。
任蜜林著，中国社会科学出版社2022年1月出版，全书共379页，36.3万字。该书是整体研究汉代纬书思想体系的专著，包括绪论、正文、附录三部分。绪论部分宏观论述了纬书与汉代思想的关系，并介绍了该书采用的研究方法和材料。正文共分十章。
著名历史学家、武汉大学历史学院教授、武汉大学中国传统文化研究中心主任、教育部社会科学委员会委员、湖北省中国史学会会长、湖北省地方志副总纂冯天瑜先生，于2023年1月12日10时41分在武汉逝世，享年81岁。
2022年12月17日，《周易研究》编辑部线上召开了2022年刊评与2023年选题论证会。本次会议邀请了《哲学动态》编辑部主任陈霞研究员，人大复印报刊资料《中国哲学》负责人冯琳，《高校文科学术文摘》主编何云峰教授，《北京大学学报（哲学社会科学版）》常务副主编刘曙光教授，教育部长江学者、华东师范大学哲学系杨国荣教授，山东大学人文社科期刊社社长、《山东大学学报（哲学社会科学版）》主编魏建教授等6位专家对编辑部2022年办刊工作的成绩与不足进行评议，并对2023年重点选题予以指导。论证会由《周易研究》编辑部副主任张沛副教授主持。
The thought of common prosperity has a long history. As the source of Chinese culture and Chinese philosophy, the Book of Changes is the source of the thought of common prosperity. The thought of common prosperity revealed in the Book of Changes is rich and clear, which is that the Dao of heaven is equal, humanity follows heaven, and heaven and man are a peaceful unity. “Yi means sheng sheng（ceaseless producing）” and the Dao of Yi under natural movement produces everything without possessing, takes action without depending on it, grows and shares with all things in the world. There are all kinds without uniqueness, which is called great existence. The spirit of the Dao of Yi should have great common existence in the world, not private ownership. Rich and alone is evil, and those who are rich and alone will bring disaster to their descendants for three generations. Tai means weigh things and apply them evenly. Only the man of noble character who follows the principles of nature and takes from those who have too much and gives to those who have too little could match heaven and earth. The mystery of Yi lies in the diminution and increase, highlighting the road to common prosperity. The requirement of “thoroughly implementing the people centered development thought” and making “common prosperity achieve new results” put forward in the report of the 20 th National Congress of the Communist Party of China has an internal logic of communication with the wisdom of common prosperity in the Book of Changes.
古希腊人给我们提供了一种以"作为存在的存在(being qua being)"或"存在本身(being per se)"为基础的实体本体论,它确保了人类经验的基础是一个永恒不变的主体.由于eidos和telos的结合是个体事物(如人)的形式因和目的因,这种"实体(sub-stance)"必然在变化中保持不变.这种基础或本质包含了事物存在的目的,并且是对所有特定事物"作为这类事物意指什么(what it means to be a thing of this kind)"的定义,从而设定了一个封闭的、排他性的边界,使事物具有非此即彼的严格同一性.在《易经》中,我们找到了一套宇宙论假设词汇,和古希腊的实体本体论差异鲜明.这种宇宙论假设通过将儒家经典置于一个整体的、有机的、生态的世界观中,为其提供了一个解释语境.为了与关于"on"或"being"的基础假设形成有意义的对比,我们可以借用希腊的"zoe(生命)'观念,创造一个新词"zoe-tology",意为一种"生的艺术".这种宇宙论始于自我生生,它本身就是变化背后的动力,可以提供给我们一个无限"生成"的世界:不是现成的"事物(things)",而是正在发生的"事件(events)".这是作为人之存在(human"being")的本体论的"人"概念和我称之为人之生成(human"becom-ings")的过程性的"人"概念之间的对比.
“Classics” are the Chinese philosophy that has been studied by predecessors, and “studying Chinese philosophy” means new classics of Chinese philosophy that people are trying to make today. As a practical way and expectation of constructing the local discourse system, classics are the localization of “classic interpretation” and “studying Chinese philosophy”. First of all, “the grand arrangement” is another expression of “classics”. Poems and books are the cultural carrier of classics, and the Dao is the true pursuit of classics. These are three kinds of “classics” consciousness that the Chinese philosophy community is expected to possess and strengthen. Secondly, “one must choose a classic book as the foundation for studying and be proficient in it”, “everyone must read nine or seven books to revive Chinese culture”, “one should never read books below the second class” and “must read first class books”, which is a reflection of the three “classics” consciousness of a master of traditional Chinese culture. Finally, we should try our best to open up the pattern, read poems and books, and pass on the Dao, which urge us to implement the three “classics” consciousness of Chinese philosophy.
Neo-Confucianism in the Song-Ming（960-1644） period is closely related to classics. The meanings implied in classics are interwoven with the philosophical explanations of Neo-Confucians. The interweaving means that the ideas of the explained classics themselves and the insights of philosophers as interpreters are both the subject of philosophy. There are differences among the classics of the pre-Qin period（before 221 BCE）, but Neo-Confucians, attempts to unify the collected classics into consistent views led to of opposing forces of division and unity within Confucian philosophy. Therefore, it is necessary to use a logical approach as the “main axis of explanation” to integrate other classics. Zhu Xi（1130-1200） and Lu Jiuyuan（1139-1193） respectively integrated the Book of Changes with the Doctrine of the Mean and Mencius and the debate on “Wuji er Taiji”（No Ultimate and Supreme Ultimate） is the representative of the conflict between Zhu Xi and Lu Jiuyuan. Zhu Xi insisted on the ontology of Yi scholarship, distinguishing the metaphysical from the non-metaphysical structure, and interpreted “Wuji er Taiji” as tianli（heavenly principle）, which in Yi zhuan（Commentaries on the Changes） is derived from the division of Dao and instrument. Lu Jiuyuan, on the other hand, starts from the coherence between the Doctrine of The Mean and Mencius and holds that the ji（the supreme） is zhong（the middle） and the Wuji is the denial of the middle. Therefore, “Wuji er Taiji” is not Zhou Dunyi’s real intention. The argument between Zhu Xi and Lu Jiuyuan also accompanied the moment to raise the status of the Four Books. This deep internal tension was also the source of the continuous development of Confucian philosophy. The interaction between classics and philosophy also provides a new perspective for writing the history of Chinese philosophy.
Three different analyses of anomaly mentioned in one of Gu Yong’s（d. 11 BCE） memorials to Han Emperor Cheng（r. 33-7 BCE） in 12 BCE were closely related to the Qi edition of the Book of Poetry, calendar, and drought respectively, all deeply related to the study of the Yi. Among them, “the prognosis of anomaly correlated to Wuwang hexagram [?, Sincerity, 25]” is related not only to drought, but also to the idea that “a hexagram governs a certain year of anomaly” found in the eight-palace system of Jing Fang’s（77-37 BCE） Yi zhuan（Commentary on the Changes）. Excavation of historical documents demonstrates that the theory of eight palace hexagrams governing years did exist. In addition, there is another “hexagrams govern years” theory in the Qianzaodu（Opening Up the Regularities of the Hexagram Qian） chapter in the Yiwei（Apocrypha of the Changes）, which is based on the order of the hexagrams in the received version of the Zhouyi. Through studying the basic principles in the Qian zaodu and combining predecessors’ theories, we can find that the specific arrangement of the sixty-four hexagrams and the theoretical principles in the book were not completely in alignment. The specific governing of years by hexagrams is related to the arrangement of yin and yang within hexagrams and the “six days and seven divisions” theory. In history, there should have existed two versions of the theory that “hexagrams govern years”: one was based on Jing Fang’s eight-palace order; the other was based on the order of the hexagrams in the received version of the Zhou Changes.
The life ethics of Confucianism focuses on “sheng sheng”（unceasing production and reproduction） and there are three reasons: firstly, it provides a new interpretation of the moral ontology, incorporating time and space factors and breaking the traditional view that the moral ontology remains unchanging, which is called “the sheng sheng of the moral ontology”. Secondly, based on a trichotomy, it divides the common moral ontology into two parts: benevolence and intelligence. The interaction between these two parts is a constantly flowing process and this is the “sheng sheng of moral process”. Thirdly, it re-examines the relationship between heaven and humans, no longer using heaven to discuss human, but using human to discuss heaven, no longer discussing heaven as endowing morality to humans, but discussing humans to give morality to heaven. Human being has a temporal nature and the interaction between heaven and man has taken on a new look, which is the “sheng sheng of the relationship between heaven and human”. These changes have profound implications and indicate that the paradigm of Confucianism is likely to undergo fundamental changes.
Although Neo-Confucian scholars have different opinions on cultivation theory, they can all be incorporated into the framework of “nourishment by internal and external interactional cultivation”. As a mutual approach followed by the whole group, this approach of Neo-Confucianism has become a tradition through the organization, absorption, and promotion of Zhu Xi（1130-1200）. In the section from irresolute（chongchong） “going and coming” to “prosperity of virtue” in Xici zhuan（Commentary on the Appended Phrases）, there is the theory of natural stimulus and response extending to the achievement of learning and nurturing. According to this, Neo-Confucianism traces the cultivation principle of “nourishment by internal and external interactional cultivation” to the Dao of stimulus and response. At the level of heaven, stimulus and response occur in things that are both distinct and interrelated based on the principle of stimulus and response, which can make its cycle endless. At the level of humanity, stimulus and response can be divided into different levels, including “connecting at the moment sensing” at high level and “irresolute going and coming of chongchong character” at low level. In addition, there is a more fundamental Dao of stimulus and response without value judgment, which is then implemented at the cultivation level. The process of learning is to use the ubiquitous Dao of stimulus and response to open up “nourishment by internal and external interactional cultivation”, in order to reach the state of “connecting at the moment of sensing” of the sages. The meanings of “interactional cultivation” and “mutual stimulation” are different. Scholars should make efforts on both sides at the same time and follow the effect of nature.
2022年11月26日,山东大学易学与中国古代哲学研究中心、中国周易学会、《周易研究》编辑部成功主办了"首届生生哲学高端论坛".国内外20位在生生哲学领域有所建树的知名学者共聚云端,深入研讨生生哲学,主题深刻、视野开阔.本次论坛贡献了很多原创性思想,既推进了以生生为中心的哲学思想的现代阐释,也加深了中西哲学的交流和对话.20位学者从各自的学术视野出发,围绕着"生生"这一中国哲学的核心命题展开了别开生面的论述.一方面,部分与会学者紧扣《易传》"生生之谓易"的原初语境,从传统易学史、宇宙论、儒家人性论、伦理学、文字学等角度进行扎实、丰富的阐发,试图从研究范式上超越传统;另一方面,更多学者力图从中西哲学会通的角度作理论创新,从本体论、生存论、过程哲学、比较文化解释学等视角为中西方哲学实现有效对话和沟通作出努力.
In his book, Liu Dashen, a modern descendant of the Taigu school, reveals that Hang Xinzhai（1869-1924） studied from Wang Boqin— a member of Taigu school and criticizes Hang Xinzhai’s interpretation of the number of He tu（Yellow River Chart）, such as “yang is compliance and yin is disobedience” and other opinions on Yi, and systematically discusses the Tai gu school’s interpretation of He tu based on the theory of internal alchemy. The style of Hang Xinzhai’s Yi scholarship inclines to reconcile the ancient and modern views with rational thinking, while the Yi scholarship of the Tai gu school practiced by Liu Dashen has mysticism as its thought’s foundation. These two schools have the same sources but in different ways. Although Tai gu school’s Yi scholarship has still been handed down, its influence is very limited because of their outdated ideas. Hang Xinzhai’s Yi scholarship reflects the modern perspective, fits in with the spirit of the times, and is valued by later scholars.
After being spread to the east, the Book of Changes was incorporated into the national education system of ancient Japan and became a mandatory classic for Japanese educational institutions such as universities.Education in the Book of Changes in Japan during the medieval period was mainly undertaken by the Ashikaga School, which trained a large number of military commanders for various regions of Japan and became the most famous center of the Yi scholarship in Japan. The masterpiece of the medieval period Baina ao was also deeply influenced by the Yi scholarship in Ashikaga school. The Ashikaga school has become an important center of Yi scholarship in Japan, not only of significant practical significance, but also of significant political significance.
The viewpoint “Heart-mind is Taiji（supreme ultimate）” was put forward by Shao Yong（1011-1077）. It is derived from the images and numbers of the Yi scholarship of former heaven and it has the meaning that the heart-mind of heaven and earth is Taiji. Scholars can directly reach the innate realm through observing things and quiet meditation practice. Zhu Xi（1130-1200） had quite different interpretations; he emphasized that heart-mind originally has the principle of Taiji while the original heart still is Taiji. Although this statement is derived from the images and numbers of the Yi scholarship of former heaven, it can include the heart-mind theory in Doctrine of the Mean and Mencivs. Heart-mind is the source of all things and the realm of former heaven could be achieved by stillness and void heart-mind. The meaning of this theory changed after being introduced into Zhu Xi’s scholarship, which means heart-mind originally has the principle of Taiji while could also guarantee the existence of moral motivation. This theory became an important basis for the theory of heart-mind in Korean Neo-Confucianism, and greatly enriched the types of heart-mind theory of the school of nature and li. According to this, Li Tuixi（1501-1570） emphasized that there is only li（meanings and principles） when the heart-mind has not manifested. As he believed li is active, people can reach the realm of sages only by respect-based self-cultivation. Li Hanzhou（1818-1886） further proposed that “heart-mind is li”, that he believed li is not directly active. His cultivation was neither as straightforward as that of Li Tuixi, nor as natural as that of Wang Yangming（1472-1529）. Li Tuixi’s opinions are too far away from Zhu Xi’s theory, while Li Hanzhou’s still abided.
The “relationship between heaven and human” is one of the important mainlines that runs through the ideological system of Zhuang zi, and the thought of “relationship between heaven and humans” in Zhuang zi has multiple orientations and rich connotations. Its ontological dimension contains the fundamental concept of the unity of heaven and the human, revealing the spontaneous, infinite, and general ontological presence of heaven towards humans. The dimension of human nature emphasizes that “humans” exhibit the existence of “heaven” in a way that conforms to their natural human tendencies, which means that “humans” fully unfold their own nature. The theory of cultivation aims to clarify how to use “heaven” to reveal the true existence of “human”, and demonstrates the basic approach of “gain by forgetting”. The dimension of realm theory depicts the ideal state of “the human” integrating into the constant operation of “heaven” in the real world, containing the characteristic of “independence” and transforming into an ideal state of “wandering”. The idea of “relationship between heaven and humans” in Zhuang zi contains wise insights with modern value: to avoid excessive interference with others and things, one should respect their true state; realizing the needs of different individuals in maintaining each other’s true existence; dissolving one’s own opinions and embracing the true existence of others can help resolve various conflicts in today’s world; a peaceful attitude towards self-actualization is conducive to better settling down one’s mind in modern society.
何善蒙著，高等教育出版社2020年9月出版，全书共233页，29.3万字。该书系作者立足高校教学一线，与学生多年研读《周易》之成果。全书共七章。第一章“《周易》是怎样的一本书”论及三《易》、《周易》释名、《周易》经传、易学流变、《周易》的性质、《周易》的经典地位等基础问题。第二章“怎么读《周易》”介绍了《周易》的要素、文本结构、基本概念、基本图式等内容。具体地说，《周易》的要素包括象、数、理、占；
清华大学藏战国竹简《筮法·祟》章所见“艮祟”之鬼神名“楒■”，当读作“蚩尤”。“蚩尤”之读，与《祟》章所见鬼神体系及《筮法》恶爻用象不悖。据此可推得“劳祟”之“风”当解作“风伯”，而“巽祟”之“巫”当是巫咸之类也。
赵中国著，中国社会科学出版社2021年6月出版，全书共680页，79.8万字，系“国家社科基金后期资助项目”成果。该书对北宋至清末的先天学发展做了细致的梳理和深入的探讨。全书分为“总论”“上篇：北宋儒学复兴视野下的邵雍先天学研究”“下篇：先天学在宋元明清的传播和发展”三大部分。“总论”宏观而简要地介绍了先天学的内涵与论域、先天学的产生与发展、先天学的易学史和哲学史意义以及上下篇的讨论角度。
《管子》与象数易学之关涉,学界尚未予以充分探讨.《管子》论及《周易》制作之事,并强调了《易》"合阴阳""守祸福"之性质.《管子》中的四时阴阳五行类内容,系现存早期时令思想之代表,与先秦秦汉象数易学、占筮易学密切相关.具体而言,《管子》将四时、阴阳、五行相结合,开整体阴阳五行说之端绪;《管子·轻重己》所论历法,是二十四节气之源头,为汉易卦气说提供了历法基础;《管子》论天干配五行,与清华简《筮法》及汉易纳甲说相关;《管子》以数字配五方,或与宋人所谓"河图之数"相关.《管子》中的四时阴阳五行类内容,含蕴着天人贯通、时空一体思维和吉凶灾异思想,这些思想可于《周易》古经中考其滥觞,亦可于后世象数易学中见其流衍,是《周易》象数学之哲学基础.
