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  3. 逢甲人文社會學報
  4. 第27期
完整後設資料紀錄
DC 欄位值語言
dc.contributor.author閻耀棕
dc.contributor.otherYao-Zong Yan
dc.date.accessioned2020-08-25T07:10:58Z-
dc.date.available2020-08-25T07:10:58Z-
dc.date.issued2011/06/01
dc.identifier.issn1682-587N
dc.identifier.urihttp://dspace.fcu.edu.tw/handle/2376/2584-
dc.description.abstract引《易》證《書》，東晉本《尚書》經傳已然，至唐孔穎達《尚書正義》， 更據東晉本廣為引《易》，而其所引《易》俱不出河北之學。然孔氏既以江左王 輔嗣《周易注》獨冠古今，故據之詮其《易》疏，則其引《易》疏《書》，俱取 河北而捨江左，應有其微旨。復孔氏雖五經遍疏，卻無總論群經之著述傳世，倘 欲管窺其微旨，應就其引《易》證《書》深究之。 究孔氏引《易》疏《書》俱取河北之因，在於孔氏以《易》載天象，故翼以 輔嗣人事之注；《書》載人事，故翼以康成天象之注，兩相交參，茲可見其意以 天象、人事相契。續究孔氏引《易》證《書》特出處，在於其先詮證《易》、《書》 兩經同源，進一步建立「象」此一《易》、《書》得以交涉之工具，於是天象、 人事俱因之相契不悖。孔氏引《易》證《書》之微旨，要在藉《易》、《書》兩 相交詮以上證本體。
dc.description.sponsorship逢甲大學
dc.relation.ispartofseries逢甲人文社會學報
dc.subject尚書
dc.subject易
dc.subject義疏
dc.subject五經正義
dc.subject孔穎達
dc.subject.otherShang - Shu-Cheng-I
dc.subject.otherI-Ching
dc.subject.otherYishu
dc.subject.otherFiveClassic
dc.subject.otherKong - Ying – Da
dc.title《尚書正義》引《易》探微
dc.title.alternativeA Preliminary Study on‘‘Shang -Shu-Cheng-I’’ Cite from ‘‘I-Ching’’
dc.type期刊篇目
dc.description.translationabstractCite the ‘‘I - Ching’’ （《易》）to prove the meanings of ‘‘Shang - Shu’’ （《尚 書》）, began in the ‘‘Shang - Shu’’ of Eastern Jin Dynasty version. Until the Tang dynasty, Kong - Ying-Da（孔穎達）according to the ‘‘Shang- Shu’’ of Eastern Jin Dynasty version, wider cited ‘‘I - Ching’’ to completed his‘‘Shang-Shu - Cheng-I’’（《尚書正義》）. All Kong-Ying - Da cited are from Zheng - Xuan （鄭玄）, but he completed his ‘‘Zhou-Yi-Cheng - I’’ （《周易正義》）was according to Wang - Bi`s（王弼）‘‘Zhou – Yi - Zhu’’（《周易注》）, so he should have some reasons. In addition, although Kong - Ying-Da noted ‘‘Five Classic’’ （五經）, but he did not write the general writings of the ‘‘Five Classic’’. If we delve how he cited the ‘‘I - Ching’’ to prove meanings of ‘‘Shang - Shu’’, maybe discover his scholarship essence. Firstly, we explored that Kong - Ying - Da thought the ‘‘I - Ching’’ documented astronomy, and Wang - Bi`s ‘‘Zhou - Yi-Zhu’’ documented human things, so he combined these two. The ‘‘Shang - Shu’’ documented human things, and ZhengXuan documented astronomy, so he combined those two. We can inference that Kong - Ying - Da obviously standing stance of combination of human and heaven to finished his yishu（義疏）. Secondly, we explored Kong - Ying - Da considered ‘‘I-Ching’’ and ‘‘Shang - Shu’’ have the same homology, then he constructed the tool "image" to communicate the ‘‘I - Ching’’and the ‘‘Shang - Shu’’. So astronomy, human things and other phenomena are all consequently combine. Therefore, we know that why Kong - Ying – Da Cite the ‘‘I-Ching’’ to prove the meanings of, ‘‘Shang-Shu’’ because he wanted to prove the noumenon by combine all phenomena.
分類:第27期

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