摘要：方以智是明末清初重要的哲学家和易学家。明清之际是中国历史上政治、经济、文化等社会要素变革的转型时期，也是中国早期启蒙学术发展的重要阶段，方以智生处于这一特殊的社会历史时期，其思想具有会通和集大成的特点，他所主张的“坐集千古之智”以综合三教百家之学正是明代学术以“杂”与“兼”为特色的体现，因此方以智的学术体系和思想特征与明清转型时期的社会文化背景紧密相关。

方以智重视实学、强调经世致用，以“借远西为郯子”的态度对待西方近代自然科学技术，同时又坚守儒家立场和中国传统文化的价值取向，对西方天主教信仰和神学目的论予以批驳。方以智强调忠义节气、生死难易、继志述事的明遗民生存意义，重视学术的独立价值和“疑古”精神，遗民的身份和坎坷的经历使其对《易》中所蕴含的隐逸人格和忧患意识有着深刻的体悟和思考。

易学是方以智整个理论体系的思想来源和基础，其将易学中的太极、两仪与佛教中的圆∴图式相结合来建构思维方式和理论框架，并以此统领易学和哲学思想的各个方面。方以智的圆∴图式并不是一个抽象的架构，而是涉及到对象数图书易学、义理易学的理解和阐释，以及哲学上的本体论、认识论、方法论和中国传统哲学中所讨论的格致、心性、修身、性命和经世治教等各方面的问题，还包括对三教关系的论述，具有丰富而具体的内容。

总体而言，方以智的易学思想继承了方氏家传易学以象数和义理并重的学术传统，在思想上直承宋代邵雍的象数图书先天易学，尊朱熹以《易》本卜筮之书的说法而强调在重视义理的同时不废占筮和象数之学，力挽明末阳明后学以及心学易所带来的重义理和心性、轻象数和考据的风气；同时，方以智还吸纳了汉代易学中的纳甲、卦气说等说法和同时代如黄道周等人的象数图书易学，从而开启了清代学者重视研究汉易以及汉学的思想风气。此外，方以智注重吸收中国古代科学和医学中的说法以及近代西方的自然哲学和科学知识，将其融入到对象数图书易学的理解和阐释中。方以智中年出家之后又特别倡导“三教归《易》”、“以《易》解《庄》”、“儒释双选”等观点，整个思想体系广博圆融、力主会通，故而其易学思想到后期也呈现出更加兼收并蓄的特征。

综上所述，方以智的易学思想既是对易学史上象数和义理两派的调和、对桐城方氏学派易学思想的集大成，也是对三教百家之学的会通以及对中国和西方文化的融贯。

关键词：方以智  易学哲学  寓义理于象数  圆∴图式  《易》统三教

Abstract: Fang Yi-zhi is a famous philosopher and Yi-ologist in Late-Ming and Early-Qing period. Late-Ming and Early-Qing period is an important epoch during which there were some great changes happened in the fields of politics, economy and culture, and it is also an important stage during which the early enlightenment of Chinese academic thoughts developed quickly. Fang Yi-zhi, who lived in this special period, shows a character of "convergence" and "synthesis" in his academic study. Fang's advocation of synthesizing three religions and different schools is apparently a reflection of the academic situation of Ming learning, and his philosophical system and the views of that is also closely related to the character of the social culture background in Ming-Qing social transition.

Fang Yi-zhi thinks highly of "Shi Xue" (practice learning) and studying real problems for the purpose of application. He advocates an attitude named "taking the Far West as Tanzi" to response to the western natural science and technology which introduced by Jesuits. However, Fang takes a strong standpoint of Confucianism and Chinese traditional culture, so he has a serious criticism on the Catholic faith and theological Teleology. Fang considers the importance of loyalty and integrity, living in a proper way rather than meaningless death and writing in order to inherit culture as the main meanings of life for those descendants of the Ming Dynasty like himself. He also emphasizes on the importance of the independence of academic study and the skepticism towards the ancients. For all these reasons, Fang has a deep understanding of the Book of Changes.

Yi-ology is the main theoretical source and fundamental of Fang's entire theory system. He uses the Diagram of∴to interpret the relationship between Taiji and Yin-Yang, and takes it as a basic thinking pattern and theoretical framework in order to unite all the aspects of his Yi-ology and philosophy. Fang's idea of the Diagram of∴is not just an abstract theoretical framework, but more importantly it involves the study of image-number and principles in Yi-ology, the ontology, epistemology and methodology in philosophy, the main issues such as investigating things, self-cultivation, nature and fate, civilization in Chinese traditional culture, and the relationship of three religions as well, so it actually has rich content.

In general, Fang's thoughts on Yi-ology has inherited the traditional viewpoint of his generations that image-number and principles has equally important position. He absorbs a lot from Shao Yong's doctrines on image-number Yi-ology, and has developed Zhu Xi's famous view that "the Book of Changes is essentially a book on divination" to a position that divination is actually related to image-number and principles. The main purpose of this viewpoint is to correct the tendency of valuing the principles and mind-nature issues but negelecting the image-number and textual criticism in Ming Dynasty. What's more, Fang also absorbs "Na-Jia" and "Gua-Qi Theory" from the Yi-ology of Han Dynasty and Huang Dao-zhou's thoughts on Yi-ology as well, thereby he opens a new learning style in the study of Yi-ology and even the whole academic world. Besides, Fang also attempts to get some valuable thought resources from Chinese traditional natural science, medical science and western natural science, in order to integrate and develop the image-number Yi-ology. Fang became a monk after his middle age therefore he holds a view of uniting three religions with the Book of Changes, and his philosophical system tends to show a character of "synthesis" and "convergence" in his late years.

In conclusion, Fang's philosophy on the Book of Changes and his thoughts of Yi-ology are not only a complex of principles and image-number in Yi-ology and a grand synthesis of his family study on Yi-ology, but also a thorough knowledge of three religions and different schools and a complex of Chinese culture and western culture.

Key Words: Fang Yi-zhi   Philosophy of the Book of Changes   Image-number implying principles   The Diagram of∴   Uniting three religions with the Book of Changes

导师：李中华教授