郝敬治《易》動機與明象義釋《易》析論

Hao Jing’s Motivations and Image–Meaning Hermeneutics in the Yijing

晚明郝敬期藉正經術以救正時風，提出以《易》理、用《易》對治佛老玄理，晚年完成多部《易》著，代表作為《周易正解》。郝敬《易》學以主客一體的存有論為根柢，強調《易》乃聖人以心觀察與體悟存在界現象，體會一切現象乃形上元氣的流行變化，有物即有象、有數。聖人畫卦作《易》，期由象數明造化之理。郝敬以「《易》莫非象」為治《易》立場，主張象義一體，釋《易》重在明象義，將占辭置於象義一體中，強調結合自身，深入體會。亦關注卦畫之數及大衍數，並將筮法視作明象義的媒介。既以明象義為主，釋象不拘義例，多元的解釋取象來由。闡釋各卦人事義理，強調倫常日用，重在崇德廣業。郝敬的《易》學以時代關懷為治《易》動機，以儒家實學對治釋老玄學，於明代程朱《易》及陽明心學《易》外，發展出獨特的明象義進路，對明清《易》學發展有其影響力。

In the late Ming, Hao Jing endeavored to rectify contemporary intellectual trends by reinstating Confucian orthodoxy, employing the Yijing’s principles to counter Buddhist and Daoist metaphysics. Grounded in an ontological view of the unity of subject and object, he regarded the Yijing as the sages’experiential comprehension of existence, wherein all phenomena manifest the circulation of primordial qi through images and numbers. Upholding the inseparability of image and meaning, Hao integrated divinatory statements within this unity, emphasized personal engagement, and utilized numerical systems and divination as media for elucidating xiangyi. His interpretations, unbound by rigid conventions, stressed ethical practice and moral cultivation. Distinct from Cheng–Zhu and Wang Yangming approaches, Hao’s method shaped a unique image–meaning discourse that influenced Yijing studies in the Ming–Qing transition.