摘要
坤卦卦辞“西南得朋,东北丧朋”的含义与天道运行的“岁之义”无关;故卦辞所言方位与《说卦传》讲的“万物出乎震”的运行位序及帛书《易之义》讲的“岁之义,始于东北,成于西南”的运行位序皆不相合。《说卦传》与帛书《易之义》所言均未超出八卦与四季相配的范围,说明两者都不具备汉人提出的卦气概念的特定含义,故经史文献不称《说卦传》所言为“八卦卦气”,“八卦卦气”的提法是没有根据的。思想文化史的研究应有历史发展的观念。
The connotations of the remarks of getting friends in the south-west, and losing friends in the north-east affiliated to the hexagram of Kun is not correlated to the revolving of the Dao of heaven in a year. So, the directions and positions mentioned in the hexagram of Kun do not compty with the revolving orders for the things growth described both in Shuo Gua Zhuan (explaining the trigrams) and yi zhi yi (connotations of the Yi) Copied on silk. What the Shuo Gua Zhuan and Yi zhi Yi elaborate do not go beyond the correspondence between the eight trigrams and four seasons, manifesting that neither of them conceives the particular connctations of the notion of Gua qi raised by the Han scholars. Therefore, the classical and historical docoments do not regard what the Shuo Gua Zhuan described as 揺ight trigrams?Gua qi, for the saying of eight trigrams Gua qi has no basis. Studies of the history of ideology and culture ought to be departed from the view of historical development.
出处
《古籍整理研究学刊》
2004年第4期49-51,56,共4页
Journal of Ancient Books Collation and Studies
关键词
周易
坤卦
八卦方位
帛书易传
卦气说
Zhouyi
the hexagram of Kun
diretions of the eight trigrams
Yi Zhuan copied on silk
Qua qi theory
