摘要
贞,从哲学来看,是一种善恶价值判断。它是对选择某项原则的赞叹与呼吁.它是主体的私意的表达。同时,这样的观点的接受意味着价值观的确立。价值观内化为主体的德性,成为人们行为的出发点,即元.价值判断的对象是对事实陈述的选择,如利。这些对象最终落实为知识形态。知识是一种相对确定的陈述。它无法表达存在的真正,即本体。知识所陈述的对象是事物的亨,即现象。现象是外在的生与主体的思的共同造作。在造作过程中,主体赋予事物以时空性。因此现象不真。事物的本体是生、思,即元。元展开为德性与生生不息。对于本体,人们保持沉默。元是无。不过,我们可以通过德行等把握它。
The paper makes a metaphysical interpretation on the four terms of Yuan （元）, Heng（亨）, Li（利）, Zhen （贞）. Philosophically, Zhen （literally, correct） is a judgment of value concerning good and evil. It is a praise and appeal for some choice of principle. It is the subject＇s private expression. Meanwhile, the acceptance of these ideas means the establishment of the view of value. The view of value internally transforms into the subject’s virtue and become the departing point of one＇s conduct. This is called Yuan. The object of the judgment is manifested in the choice of some statements, which at last renders as some forms of knowledge. Knowledge is a relatively definite statement, which fails to express the reality of existence, i.e. original being, Yuan. The object stated by knowledge is the matter＇s Heng, i.e. phenomenon. Phenomenon is a joint creation of subjectivity and objectivity. In the process of creation, the subject grants temporal and spacial qualities to matters, so phenomenon is not true. The original being resides in producing and thinking, i.e. Yuan. Yuan is unfolded as virtues and ceaseless producing. To the original being, man keeps silent （for it is beyond the function of speech）. Yuan is nothing but wu 元 nonexistence. However, we could attain to it by virtuous conducts.
出处
《周易研究》
CSSCI
北大核心
2005年第4期47-55,共9页
Studies of Zhouyi
基金
山东大学人文社会科学青年成长基金项目"儒家德性伦理研究"(山大科字[2005]5号)成果之一。
关键词
周易
生生
本体
言
Zhouyi
producing and reproducing
noumenon
utterance
