摘要：杨万里作为易学史上两派六宗之史事宗的主要代表，其易学极具思想价值和研究意义。在他用时17年之久完成的《诚斋易传》一书中，“参证史事”的解易方法得到有效的运用和发挥，史事易学也因此而成为一个独立、成熟的学术流派。
从释易体例的角度看，杨万里继承了易学史上王弼、程颐以来的卦变、卦序、爻位、上下体、一爻为主等传统体例。在充分运用这些体例的同时，杨氏易学也呈现出自身的一些显著特点，如强调卦时、注重经传互解、以政治境遇释易等等。而与前人有着根本区别的是，杨万里在以往援史入易的基础上，系统地运用了以史证易的方法，并立足于易理与史事的互参互证，实现了解易的三个目的：一是阐明儒理，即进一步阐释和丰富传统儒家的义理；二是褒贬历史，即对于历史人物和历史事件进行是非善恶的褒贬；三是探求治道，即从历史的兴衰成败中探寻可资借鉴的治道。可以说，杨万里易学中的多重史易关系以及立足于此力图达到的以上三个思想意图，是他之所以成为史事宗主要代表的本质特征。
从思想建构的角度说，杨万里主要继承了传统儒家的根本价值体系，并糅合了北宋周敦颐的太极说、张载的气本论及《横渠易说》、程颐的理本论及《伊川易传》等理学和易学思想，从而构建出一套自己的宇宙论、心性论和社会政治思想。在宇宙论方面，他以《周易》的“易道”为本，统摄了理学中的太极、天理、元气等哲学范畴；在心性论方面，他主要继承程颐的心性之学，并结合《周易》中的固有思想，对心、性、理、命等概念作了简单的分梳和辨析；在工夫论上，他以“中正”为根本性的修养方法，同时吸收了理学中诚、敬、体用、知行等观念。在哲学层面，他以继承前人为主；在社会政治层面，他则时出新论，尤其是通过《诚斋易传》一书表达了他对于人类本质、君臣关系、德性修养、社会变革、抗金战略等问题的深刻见解。
虽然杨万里所言不外乎宋代理学论及的太极、理气、心性、体用、知行、诚敬、天理人欲等内容，而未曾脱离理学家的话语体系和思维范式，但杨万里并不属于严格意义上的理学家。他的思想价值和历史地位主要是在易学方面。从易学史上看，他将以史证易的解易方法发扬光大，使该方法脱离了原先的依附性质而具有独立的方法论意义，并且将传统的经史关系（史易关系）推向了一个新的境地。
关键词：杨万里 史事宗 《诚斋易传》 释易体例 以史证易
Abstract:Yang Wanli is the main representative of "historical Yi-ology" in the six sects of two schools in the history of Yi-ology, his Yi-ology is therefore of great value in thought and deserves deep study. In his Chengzhai Yizhuan, which cost Yang Wanli 17 years on it, the methodology of "demonstrating the Yi with historical facts" was applied and developed efficiently, and "historical Yi-ology" thereby appeared as an independent and mature academic school.
Firstly, for the principles of interpreting the Yi, Yang Wanli inherited the traditional ones from Wang Bi and Cheng Yi—the transformation of Gua卦变, the order of Gua卦序, upper and lower body上下体, highlighting one of the six Yaos一爻为主, and so forth. Besides the fully implementation of these principles, the Yi-ology of Yang Wanli also characterized itself with the emphasis on the timeliness of Gua, the mutual interpretation between classics and commentaries, interpreting the Yi with political situations, etc. Most importantly, the essential difference of Yang Wanli's Yi-ology with previous scholarship is that, based on the tradition of incorporating historical facts into the Yi-ologist interpretation, he systematically performed the methodology of testifying the Yi with history, and with the support of the mutual demonstration and testification between Yi-ologist thought and historical facts, he accomplished three aims of his Yi-ologist interpretation: first, illuminating Confucianism, which is the further development of traditional Confucian theories; second, evaluating the history, which means distinguish the right and wrong, the good and evil of historical figures and events; three, seeking the method of governance, which requires to find out the proper governance way from historical experience. It could be said that it is the multiple connection between history and Yi-ology in Yang Wanli's Yi-ology and the three achievements mentioned above, is the essential reason that makes him the main representative of historical Yi-ology.
Secondly, in terms of thought construction, Yang Wanli mainly inherited traditional value system of Confucianism, amalgamated the theories of Li理and Yi during the Northern Song Dynasty, such as the Taiji theory of Zhou Dunyi, the Qi theory and the Hengqu Yishuo of Zhang Zai, the Li theory and the Yichuan Yizhuan of Chen Yi, and therefrom brought about his own thought system of cosmology, heart-nature theory, political and social theory. For cosmology, he took the "Dao of the Yi" as supreme concept of other philosophical categories as taiji, tianli, yuanqi, etc. For the heart-nature theory, he mainly took over Cheng Yi' Yi-ology, and combined it with the immanent thought of the Book of Yi, he simply analyzed some concepts such as heart, nature, Li, providence. For the self-cultivation theory, he took "the Mean and the Correct" as fundamental method, meanwhile absorbed some notions of Li such as piety, reverence, body and implementation, knowledge and behavior. While his philosophy is mostly a development of former scholars, his social and political theory is more creative, especially in his Chengzhai Yizhuan, he revealed his thoughtful contemplation on human nature, the relationship between emperor and subject, virtue nourishment, social revolution, strategies of defending the Jin, etc.
In conclusion, Yang Wanli is not a typical scholar of Li study, although he never gets rid of the discourse system and thinking paradigm of Li study, since his philosophy is not more than the taiji, Li and Qi, heart and nature, body and implementation, knowledge and behavior, piety and reverence, the reason of Heaven and the desires of human, etc. of the Li study in the Song Dynasty. It is his Yi-ology that established his historical position and the value of his thought. From the history of Yi-ology point of view, Yang Wanli enhanced the methodology of interpreting the Yi with history, lifted it out of its subordinate character and made it an independent methodology, thereafter pushed forward the traditional relationship between classics (the Yi) and history to a new stage.
Key Words:Yang Wanli Historical Yi-ology Cheng Zhai Yi Zhuan Principles of Interpreting the Yi Demonstrating the Yi with History
导师：张广保教授
