從易學義涵檢視「道家易學」譜系

Investigation into the System of Taoism of Yi from the Perspective of Yi

「《易傳》是道家易學」論者大體從下列五個方面申論其主張：其一，《易傳》道家主幹說，其二，《易傳》以道家基本觀念建立其哲學體系，其三，《易傳》甚多學說思想皆「淵源自道家」，其四，《易傳》與戰國中、後期主流顯學的齊稷下、楚黃老關係至為密切，其五，戰國、秦、漢間，道家有一個鮮明的傳《易》譜系，儒家則無。道家易學論者經由上述這些理論支點，推導出「《易傳》是道家易學」的新主張。故而，如欲釐清《易傳》究是道家易學，抑是儒家易學，將不得不對上述之論點，逐一仔細考察。本文以第五項為討論之主軸，首先尋繹道家易學論者所構畫的「道家易學譜系」，再用語義類析的方法，尋理其「易學」一詞的四重義涵：1.道家思想與《周易》相合的成分，2. 兼習《易》《老》，或引《易》為說者，3. 融通儒道，和會陰陽的思想，4.「托易象而論之」的道教易學。四者義涵不同，也不互相連屬，「道家易學譜系」，實是植基於此種紛然淆亂的義涵基礎上拼湊而成。若從《周易》的文本成分與學說的系統性來考察，則道家思想與《周易》相合者，是既無「易」，亦無「學」；兼習《易》、《老》，或引《易》為說者，則是有「易」，但卻無「學」；融通儒道者，雖是有「易」，又有「學」，然卻並非「道家易學」。至如「道教易學」，則是既有「易」又有「學」，且與道家有較直接的關連，但是一者它產生的時間較晚，二者道教易學之「易學」，並非直接在解釋《周易》，而是引《易》以為用，即資藉《周易》的思想，作為其建構學說理論的依據，故而，道教易學顯然不能作為「《易傳》是道家易學」的佐證。

The researcher tended to assert that “Yi-Chuan is the Taoism of Yi” by the following perspectives. First, the theory whose structure is based on Taoism is elaborated in Yi-Chuan. Second, Yi-Chuan develops a theoretical system with the basic concepts of Taoism. Third, it is discovered in Yi-Chuan that a number of principles and theories are derived from Taoism. Fourth, Yi-Chuan is bound up with the theories of Ji Hsia in Chi (齊稷下) and Chu (楚) Huang Lao which were dominant in about the middle or end of Chan Kuo. Fifth, in the dynasties of Chan Kuo, Chin, Han, Taoism developed a brilliant system of Taoism of Yi, while Confucianism did not. The advocates of Taoism of Yi stated that “Yi-Chuan is the Taoism of Yi” by these principles mentioned above. Therefore, in order to explore whether Yi-Chuan is the Taoism of Yi or Confucianism of Yi, a deeper investigation would be conducted into the previous points. The fifth perspective would be adopted as the main theme discussed in this paper. The system of Taoism of Yi would be first elaborated and the following four issues would be explored afterwards with the analogy of semantics. First, the thoughts of Taoism which corresponds to those described in Chou Yi. Second, the researchers who study both Yi and Lao-tse. Third, combination of Taoism, Confucianism, and Yin-Yang. Fourth, the Religious Taoism which establishes its theory with the symbol of Yi. The system of Taoism of Yi is actually based on these four issues, which have diverse meanings and are not related to one another. If analysis is conducted on the content and the theoretical system of Chou Yi, it is found that the Taoist thinking which does not contain “Yi” and “Systematic Theory” matches to that in Chou Yi. As for the researchers who study both Yi and Lao-tse, their statements include “Yi” but not “Systematic Theory”. The theories which combine Confucianism and Taoism involve “Yi” and “Systematic Theory”, but it is not so called Taoism of Yi. The Religious Taoism of Yi, which is based on “Yi” and “Systematic Theory”, is more directly related to Taoism. However, firstly, Religious Taoism of Yi is built up in later time. Secondly, the Yi depicted in Religious Taoism of Yi does not explain Chou Yi, but adopt Chou Yi as the basis for constructing theories. Apparently, the Religious Taoism of Yi can not be the evidence to “Yi-Chuan is the Taoism of Yi”.