摘要：来知德易学哲学是从反思明初胡广主编的《周易大全》和《性理大全》只讲义理，不谈象数之弊发端的，是对程颐和朱熹易学哲学的反省和批判性改造，这体现在来氏的本体论、功夫论、易象观及具体的解易体例之中。同时，来氏易学哲学除了远绍汉易中的京房、虞翻等人的观点外，还主要继承了宋人刘牧、周敦颐、张载、邵雍、俞琰以及明初以来的薛瑄、蔡清、罗钦顺等人的思想，理论来源极其复杂，因此来氏的《周易集注》（又名《易经集注》）是名符其实的集注性著作。从思想成分的派系归属来看，易学史上的数论、气论和理本论都对来氏易学的形成产生过重要的影响。
本文立足于来知德本人的《易经集注》和来氏《日录》内外篇这两种文本，结合来氏思想所涉及到的前人的易学和理学原著，在朱伯崑先生、余敦康先生、郑万耕先生、林忠军先生、郭彧先生、王铁先生、官乐博士等，以及其他同仁相关研究成果的基础上，着眼于细节和纵向线索的发掘比较，以图更为细腻地呈现出来氏易学哲学的面貌，从而为其在象数易学发展史上的地位做出论证。
本文共分为六章。第一章勾勒来氏行年大略，展现他四上公车不第后，断绝功名心，潜心隐居，一心圣学，并立志注《易》，试图将朱熹认为不可求的易象重新找回来的思想历程。来氏还密切关注朱熹理学和明中期以来风靡的阳明心学，以“格去物欲”说对二者进行分析和批驳。可以说来氏格物说与他的《易经集注》是同时并生而又相得益彰的。第二章对来氏《周易集注》的版本系统做了一番梳理和考证，区分出万历三十八年张惟任系统和清康熙高奣映系统，张氏系统为此书传刻的正脉，而高氏系统则为歧出，中间增删繁多，已远非原貌。四库馆臣选择的底本属于张惟任系统，是正确的选择，而高氏系统在清康熙朝之后开始广泛传刻，影响了人们对来氏易学真实性的把握。此章还附了笔者对此书初刻本的考证，以求正本清源。第一章和第二章属于全文的铺垫性的工作，是为了呈现出来氏易学形成的身世背景和思想历程，以及说明研究来氏易学所当凭借的可靠文本。
第三章聚焦于来氏圆图，实际上是来氏的本体论思想。来氏易学哲学思想的精华即浓缩在此圆图之中。圆图含有三条注文：对待者数，主宰者理，流行者气。笔者结合圆图的黑白二路、中间小白圈和子午线处的竖线等要素分别对此三条注文加以分析，揭示出其丰富内涵，并判定来知德易学哲学的学派归属为受程朱理学熏染和影响下的气本论，理论倾向上更接近于周敦颐和张载，却又有所不同，同时又打上了邵雍数论的烙印，并与明初以来的去实体化的理论思潮息息相关。此章还探讨了来氏圆图的几种可能来源，从学理上进一步上溯其思想资源。
第四章是来氏“格去物欲”的格物论，表面上看脱离了易学的范围，实际上是来氏将易学和哲学（气学、理学、心学）结合得较为密切的一块内容。这体现在来氏将圆图的黑白二路来形容理欲的此消彼长关系，当黑路消尽，便是达到了此心纯是一团天理的圣人境地。这是来氏“愿学孔子”人生理想的践行心得。此章结合来氏《易注》和《日录》，以其格物说为统领，分别从诚、敬以及贞一等角度探讨了来氏的功夫论。这一章是第三章来氏圆图在功夫论上的应用和延展。
第五章论象。要找回丢失了两千年的易象，这是来氏注《易》的初始动因。为了方便论述，此章先分析朱熹的易象观，从总说和分说两个层次来探讨，所据的材料除了《本义》、《启蒙》外，还有《语类》和《文公易说》等等。之后再分析来知德的易象观，并与朱熹的说法加以对照，发现来氏费力找回的易象和解易体例基本上都是朱熹关注和讨论过，并摒弃不取的。后人对来氏易象观的批评概括起来，是取象太广和取象穿凿。相比之下朱熹在此问题上的审慎阙疑态度更为可取。此章最后还选取了一些来氏注解卦爻辞的典型实例，通过分析来佐证之前的论述。
第六章论错综。错、综是来氏拟定的四种主要的取象体例之二，也是来氏最富有特色和代表性的易学哲学观点，另外两种取象体例是中爻和爻变。因此，此章是第五章的延续和深入。本章的展开方式与第五章相似，先概括分析出朱熹对错、综二字的种种理解，以及错综与对待流行、交易变易等理学范畴建立起关联的过程，再归纳出蔡渊的对待流行思想，以及来知德对上述三组概念的区分和使用。错综本是讲揲蓍求卦之事，它们是如何一步步地变成了来知德讲理学核心问题的言辞工具，并同交易变易、对待流行这样重要的范畴关联起来的？朱熹已经讲到了什么程度，来知德又将其发展到什么程度？推敲出这些细节上的过渡过程，是本章的主要任务。此章的最后，笔者追溯了来氏综卦说的历史演变过程。
来氏圆图是理、气、象、数四者一体的物质承载，在来氏看来，象是理的基地和寓所，数和理同为气的规定性，总气、数、理三者，又可以象（物象、卦象）来统摄，这是笔者将第五章论象部分放置在第四章圆图功夫论之后的根据。
关键词：错综 象 交易 变易 对待 流行 圆图 太极图
Abstract: After reflection of the malpractice of Hu Guang's attention to philosophical meaning and negligence of the symbol and number in his books as "The Complete Works of Zhou Yi" and "The Complete Works of Human Nature" in the early years of Ming Dynasty, Lai Zhide's Yi philosophy was the critical transformation on Cheng Yi and Zhu Xi's Yi Philosophy, which was reflected in his ontology, Kung Fu theory, symbol concept and the specific style in interpreting Yi. In addition to the introduction of those Philosophers in Han Dynasty as Jing Fang and Yu Fan's opinion to Yi philosophy, Lai Zhide's Yi philosophy also inherited thought from Philosophers in Yi as Liu Mu, Zhou Dunyi, Zhang Zai, Shao Yong and Yu Yan in Song Dynasty and Xue Xuan, Cai Qing, and Luo Qinshun etc, therefore his theory origins are extremely complex, and his book "The Annotations of Zhou Yi" ( also named "The Annotations of the Classic Yi) is a truly annotation works. Judging from the ideological school, the Number Theory, the Gas Theory and the Principle Theory had significant impact on the formation of Lai Zhide's Yi philosophy.
Based on Lai Zhide's inner and outer paper as "Daily Record" and "The Annotations of Zhou Yi", and the related original works about Yi Study and the Principle Theory of those Philosophers before, and on the relevant research work of Mr. Zhu Bokun, Mr. Yu Dunkang, Mr. Zheng Wangeng, Mr. Lin Zhongjun, Mr. Guo Yu, Mr. Wang Tie, and Dr Guan Yue, as well as other colleagues, this paper focuses on details and the exploration of longitudinal clue so as to show the delicated outlook of Lai Zhide's Yi philosophy, and to demonstrate his position in the history of the development of the symbol-number Yi philosophy.
This paper is divided into six chapters. The first chapter sketches out Lai Zhide's life experiences. After he repeatedly met with setbacks in the four tests, he gave up the idea to be an official and lived in seclusion, trying to study to be the Sage. So he determined to recover the image of Yi that Zhu Xi thought it is impossible to seek. Lai Zhide also pay close attention to Zhu Xi's idealist philosophy and prevailing Wang Yang-ming's study of "mind" since the middle age of the Ming Dynasty, he analyzed and criticised them two with the theory of "removing the desires". We can say that Lai Zhide's theory of "removing the desires" and his "The Annotations of Zhou Yi" are born at the same time and complement each other. The second chapter has made a systematic carding and textual criticism of the version of "The Annotations of Zhou Yi", and distinguishes Zhang Wei system in Wanli thirty-eight years from Gao Wengying system in Kangxi period of Qing Dynasty. In my opinion, Zhang's system is authentic in spreading and carving the book, and Gao's system is inconsistent. There are various additions and deletions in it, which is far from the original. The edition selected by officials of the imperial Library belongs to Zhang's system, which is a right choice. But Gao's system start to spread extensively after the emperor Kangxi, which influenced people's opinion to the authenticity of Lai Zhide's Yi philosophy. This chapter also includes the writer's textual research of the primary edition, in order to touch the root of the problem. The first chapter and the second chapter are the basic work, which shows the formation background and the ideological course of Lai Zhide's Yi philosophy, and explains which edition is the reliable text in researching Lai Zhide's Yi philosophy.
The third chapter focuses on Lai Zhide's circle diagram, which is actually Lai Zhide's ontological thought. The essence of Lai Zhide's philosophy was concentrated in this diagram. The circle diagram contains three pieces of notes: the contradistinction lies in the number, the master is the principles, and the mover is the gas. Combined the elements as the black and white road of the circle diagram, the white ring in the middle and the vertical meridian, the author try to analyze the three notes respectively, reveal its rich connotation, and make a judgment that Lai Zhide's Yi philosophy belongs to the school of gas-based theory under the influence of the philosophy school as Neo-Confucianism by Er-Cheng and Zhu Xi. And his theory tends to be closed to Zhou Dunyi and Zhang Zai, but there are great difference as well. Lai Zhide's Yi philosophy was deeply marked by Shao Yong's number theory, and closely related to the theory trends of non-materialization since the early years of Ming Dynasty. This chapter also discusses the possible sources of Lai Zhide's circle diagram, and traces back its thought resources theoretically.
The fourth chapter is talking about Lai Zhide's theory of "removing the desires". Apparently it is out of the range of Yi Philosophy, actually it is the content which combine the Yi study with the philosophy (Study of gas, Study of principles, study of mind) more closely by Lai Zhide. Lai Zhide described the black and white roads in the circle diagram as the shifting relationship between the principles of the Heaven and the human desire. When the black road comes to the end, it means one's pure heart is full of the principles of the Heaven and he has reached the sage realm. This is Lai Zhide's experience after practicing his life ideal of "willing to learn Confucius". This chapter takes Lai Zhide's theory of "studying the nature of things" as the general programme, and discusses Lai Zhide's Kung Fu theory from the aspects of sincerity, respect and true feeling(zhen yi) etc.This chapter is the application and extension of Lai Zhide's circle diagram in the third chapter as far as the theory of Kung Fu is concerned.
The fifth chapter mainly discusses the symbol. To retrieve the symbol of Yi lost two thousand years ago is Lai Zhide's initial motivation when he annotated the book "Zhou Yi". In order to facilitate the discourse, this chapter firstly analyzed Zhu Xi's opinion to the symbols of Yi from two levels as the introduction and detailed study. In addition to the materials as "The original meaning(Ben Yi)" and "Enlightenment(Qi Meng)", there are "Zhuchi Yulei" and "Wengong Yishuo"etc. Then I will analyze Lai Zhide's opinion to the symbols of Yi. By comparison, we find the symbol(image) of Yi sought by Lai Zhide and the interpretation style were basically followed closely and discussed by Zhu Xi, who had claimed to be abandoned. The successors criticized on Lai Zhide's view on the symbols of Yi, generally speaking, the shortcomings lie in its image-taken are too wide and the farfetched analogies drawn are too much. In contrast, Zhu Xi's careful attitude on this issue is more desirable. This chapter also chooses some typical examples of Lai Zhide's notes to the hexagrams to prove the prior statements through the discourse analysis.
The sixth chapter is mainly on the interlocking and the synthesization. The interlocking and the synthesization is two of Lai's proposed four main imaging system, and also Lai's most distinctive and representative viewpoints in his Yi philosophy, and the other two types of imaging system are the middle hexagram and the variable hexagram. Therefore, this chapter is the continuation and development of the fifth chapter. The discussion way of this chapter is similar with the fifth chapter, I firstly sum up and analyze Zhu Xi's understanding to the interlocking and the synthesization, and the process of the interlocking and the synthesization to establish connection with such categories of the Neo-Confucianism as the opposite flow and the variation between the adjacent lines, and then summarize Cai Yuan's thought to the opposite flow, and Lai Zhide's distinction between the three concepts above and the use of them. The interlocking and the synthesization was originally using the yarrows to gain the trigrams, how can they turn into the tool terms step by step used by Zhu Xi to talk about the core questions in the Neo-Confucianism? how can they be associated with such important category as the variation between the adjacent lines and the opposite flow? To what extent had Zhu Xi talked about, and to what extent did Lai Zhide develop them? To deliberate the transition process of the details is the main task of this chapter. In this chapter, the author traces the historical evolution process of Lai's synthesized trigram theory.
Lai's circle diagram is the integrated material carrier of the principles, gas, symbol(image) and the number, in Lai's eyes, the symbol(image) is the base and residence of the principles, the number and the principles are the regulations of the gas. As for the three elements as the gas, the number and the principles can be controlled by the symbol(images, the images of the trigrams), which is the reason that the author place the part on symbols(images) in the fifth chapter after the kung Fu theory basing on the circle diagram in the fourth chapter.
Key Words: the interlocking and the synthesization symbols(images) the variation between the adjacent lines change opposites flow the circle diagram the Tai Chi diagram
导师：魏常海教授
