魏晉前期《易》教修身觀探賾：以《人物志》「《易》以感為德，以謙為道」作為理解線索

Views on Self-Cultivation in Early Wei and Jin Interpretations of the Zhouyi: Liu Shao’s Ren Wu Chi“Zhouyi Takes Sentiment as Virtue and Humility as the Way”as Clues

劉卲《人物志》「《易》以感為德，以謙為道」若結合先秦帛書〈繆和〉、兩漢《韓詩外傳》及《說苑》「《易》道貴謙」的思想，可開出兩種〈謙〉卦的詮釋路徑：「虛則能裕」和「裕以致感」。「虛」是修治己心，「裕」是向他人開放。以「虛」嵌結謙德與裕德，使《人物志》能夠放在《韓詩外傳》「寬裕」、嵇康〈家誡〉「謙裕」的脈絡下重新被理解。「裕」為「虛」之勝義，亦是人事物在主體的精神空間裡自由伸展其真實面的狀態，與王弼〈咸〉卦註「以虛受人，物乃感應」呼應，下啟阮籍、袁準等竹林名士揉合〈謙〉卦之「虛」、〈咸〉卦之「感」，共同構成魏晉前期《易》教修身觀的謙道次第性：「虛－裕－感」。本文冀能藉此為東晉玄學「公謙之辯」再進一解。

Liu Shao’s Ren Wu Chi inherits the view of self-cultivation in Yi teaching from pre-Qin texts such as the silk manuscript Mou He, Han Shi Wai Zhuan and Shuo Yuan in Han Dynasty. Two interpretive paths for the Modesty (Qian) hexagram are proposed:“emptiness leads to tolerance”and“tolerance leads to feeling”.“Emptiness”refers to self-cultivation of the mind, while“tolerance”implies openness to others. Modesty and virtue are thus linked to“Xu”(emptiness or virtuality), as seen in the concepts of kuan yu (寬裕) in Han Shi Wai Zhuan and qian yu (謙裕) in Ji Kang’s“Jia Jie”. Only when people and things are free to manifest themselves within one’s spiritual space can true responsiveness arise. This echoes“people and things are inductive”through emptiness, as discussed by Ruan Ji and Yuan Zhun, connecting the“Xu”of the Qian hexagram and the gan (感) of the Xian hexagram, culminating in the Eastern Jin metaphysical debate on gongqian (共謙).