台大哲學系教授傅佩榮
2007年7月30日下午5點，臺灣國學大師、台大哲學系傅佩榮教授將于“網上大講堂”開講第一課“《易經》對現代人的啟示”，解謎《易經》，闡釋《易經》在當代的價值。以下為聊天實錄：
精彩語錄：
《易經》的智慧，強調“有意義的偶然”，就是所有偶然發生的事，都不是那種碰巧，而是有意義的。其實人生裏面，很多事情都是開始看起來是偶然的，後來發現，那個偶然決定了你一生，對你一生的改變有很大的影響。
《易經》可以有占卦的部分，但是用兩句話來說：第一，占卦不只是算命。第二，《易經》不只是占卦。
各位新浪網友，大家好！
主持人：各位網友大家好，非常感謝各位光臨新浪的嘉賓聊天室，我是主持人術術。今天是我們“網上大講堂”的時間，我們非常有幸地請來著名的國學大師傅佩榮老師，傅佩榮老師您好。
傅佩榮：術術您好。
《易經》是中國古代思想智慧的根源
主持人：您好傅老師，今天傅老師將和網友一起談論一部書，叫《易經》。這只是傅老師在新浪講座的開始，這次講座共五期，希望網友繼續關注我跟傅老師的交流。您除了可以通過電腦來參與，還歡迎您拿起您的手機，在移動中關注我們聊天的全過程，手機新浪網的網址是sina.cn。
傅老師，您為什麼會選擇《易經》作為您開篇的講座呢？
傅佩榮：因為《易經》在中國古代是一個思想智慧的根源，我們講十三經，最古的就是《易經》。在年代上也好，在智慧的深刻程度來說也好，都是我們的源頭。所以，研究《易經》基本上有三個重要的效果。
第一，能夠瞭解整個中華文化的源頭。
第二，能夠瞭解人生的走向，就是一個人如何配合自然界的規律，配合社會的各種發展，找到他的出路。
第三，個人怎麼安頓自己。因為每個人在生命的過程都有他的一些疑惑、困難。學《易經》可以得到一些解答。
《易經》最重要的價值是對現代人的啟示
主持人：傅老師，您認為《易經》是一部什麼樣的書？它蘊藏著怎麼樣的一種智慧？
傅佩榮：它的來源已經不可考，一般會認為它跟伏羲氏、周文王、孔子都有關係，重要的是它的來源非常古老，在人類的文字還沒有發明之前，就已經出現一種仰觀天象、俯察地理的心得，這種心得掌握以後，就可以安排人現實的生活。人跟其他動物生活不一樣的地方在於人可以思考、選擇，選擇的話就可能選對和選錯，這裏面就有各種吉、凶、禍、福的考慮。所以講到《易經》這本書的時候，它的來源對我們來說目前不太重要，比較重要的是它到底有什麼樣的啟示，對現代人還有什麼重要性。
主持人：傅老師，《易經》在大眾之中的形象和您作為一個學者對它的理解是不是有些差異？有些大眾始終理解為它是一部算卦的書。
傅佩榮：《易經》可以有占卦的部分，但是用兩句話來說：第一，占卦不只是算命。第二，《易經》不只是占卦。
這兩句話比較值得去思考。我們說占卦不只是算命，算命的方法很多，古今中外非常複雜。為什麼說占卦不只是算命呢？算命告訴你結果，不見得告訴你為什麼是這個情況。一般的算命有兩個缺點：第一，他會讓你重視結果而忽略過程，比如我現在算卦，或者是我去算命，我能不能考上好的大學，如果可以考上的話，我就不見得繼續努力了，反正算命的說我命不錯。第二個缺點是，算命會降低一個人的主動性跟能動性。一個人如果重視算命的話，他會顯得比較被動，他本身生命的能力的激發會比較困難。
主持人：對呀。
傅佩榮：但是我們講占卦的時候不會有這兩個缺點，因為占卦不是讓你知道一個結果就不管了。占卦最主要是讓你瞭解，一方面是自己現在的處境怎麼樣，比如現在要問事業，我現在事業面臨什麼樣的情況，下一步的發展大概怎麼樣，這跟時機有關，時勢。第二，讓你知道自己的位置，因為每一個人在個人生命的階段，或者是在跟別人互動的情況之下，他都有相對的位置。位置好不好，比如很多人都很熟悉，像《易經》的乾卦，是第一卦。乾卦裏，我們說你現在念大學，我們叫“潛龍勿用”，你潛在水裏，不要暫時有所作為。你往上走，就是“現龍在田”，就是現在這條龍已經在地表上，龍出現在地上，讓別人看到你有一些傑出的才華。每個社會都需要有年輕人接棒，年輕人誰可以出頭，就看你在表現的時候能不能讓別人知道，這是第二步。我們比較熟悉的是直接跳到第五，“飛龍在天”，很多人都很熟悉。但是不要忘記最後的時候還有“亢龍有悔”。很多人看金庸小說，降龍十八掌，“亢龍有悔”，也是來自《易經》的材料。（坤德勘誤：“現龍在田”應為“見龍在田”）
《易經》的智慧強調“有意義的偶然”
主持人：傅老師，在《易經》這部書中蘊藏的最大的智慧應該是什麼？
傅佩榮：最大的智慧是幫助一個人在各種資訊出現的時候，你根本就無法掌握。尤其人很容易主觀上有盲點，比如我現在做這件事，我一廂情願，我認定一定要怎麼樣，就一意孤行，到後來就忽略了相關的因素。所以，《易經》最重要、最大的智慧的表現，從現代心理學來說，會強調《易經》很了不起。為什麼？因為心理學很強調一個人現在的痛苦是過去的原因所造成的，也就是說我今天什麼事情使我很難過，因為我小時候有什麼遭遇，造成了某些創傷，而這個創傷就成為原因，現在的痛苦變成結果，就是因果關係。
因果關係就顯得生命是一個單向發展，因為你不可能重來一次。所以，《易經》的智慧表現在你不要只看一種時間上的因果，你還要注意到同時發生的事。同時發生的事，比如說我今天來新浪網做介紹，現在說不定正好有朋友在困難之中，他看到這個節目，聽到幾句話，覺得可以參考，這就是一種我們叫做同時發生的事。你為什麼早不看、晚不看現在看呢？我們為什麼早不講，晚不講，現在講呢？這是同時性。同時性就讓你注意到一個詞，叫做“有意義的偶然”。我們講偶然發生的事都是無意義的，我偶然碰到一個人。我們講《易經》的智慧，強調“有意義的偶然”，就是所有偶然發生的事，都不是那種碰巧，而是有意義的。其實人生裏面，很多事情都是開始看起來是偶然的，後來發現，那個偶然決定了你一生，對你一生的改變有很大的影響。
主持人：網上也有很多網友在討論，說傅老師的講座他們都特別喜歡。
網友：我覺得您的《論語》心得和《莊子》心得都很好，什麼時候可以聽到您這個講座。
主持人：我們是有這個計畫？
傅佩榮：有關論語跟莊子還有後續的討論。
主持人：這個講座剛才講到會持續五期，會陸續講到網友提的《莊子》和《論語》的心得。
剛才聽到您對《易經》智慧的這種解讀，我產生一種困惑，就是作為一個人，我應該如何把握命運和我個人主觀能動性的一種關係？
傅佩榮：所謂的命運簡單說起來就是遭遇，比如我小時候生在什麼家庭，碰到什麼老師，遇到什麼朋友，凡是過去的事情都不能改變，這種遭遇是每個人都有，確實每個人對於自己的遭遇，都有一些很喜歡的部分也有一些會覺得很抱怨的部分，這是難免的。
重要的是將來怎麼辦呢？所以，將來要發生的事情，它也是一種遭遇，只是還沒有來到。所以，你剛才說我們對於命運的瞭解，我們就要知道，一個人一生發展下去，沒有這種遭遇就會有另外一種遭遇，所以你避得開這一關，不見得避得開另外一關。與其說希望過什麼樣的生活，或者喜歡這樣，不喜歡那樣，還不如瞭解自己。你多瞭解自己，就比較容易把握生命的主動性，也就是我自己對自己加以修煉。
所以，《易經》裏面的智慧，我們前面提到一些，但是不能忽略一點，比如說《易經》有64卦，64卦裏面每一個卦都有一個象轉，它就告訴你《易經》這個卦到底給你什麼啟發，結果它在64卦裏面有53卦在象轉都提到“君子”，所以“君子”這個概念在儒家很強調。
比如我們現在講什麼叫“君子”，說實在的我自己小時候念書，念到《論語》就有點自卑。孔子口中好像只有兩種人，一種是君子，一種是小人，我發現自己經常是小人。(笑)那怎麼辦呢？我是小人，太差了吧。後來我才瞭解，小人就是小孩子，小孩子長大了之後，心態上沒有改變。比如我現在是大人，但是我還是跟小孩子一樣靠本能，靠欲望，靠衝動在生活，很容易受別人的影響。為什麼是這樣子呢？因為他缺乏立志。君子、小人的分別在於有沒有志向，這樣我們就放心了，原來孔子說的君子是有立志的人，所以經常講“君子立恒志，小子恒立志”。君子立的志向一定要做到，志向就是改造自己。
人活在世上可以學習、可以思考，發現有好的東西，就設法實踐，實踐的時候改變的不但是外在，更主要是內在。我自己本身通過修養德行，之後對很多事情看好了，對很多事情不再計較了。這是我們參照《易經》裏面對於要以君子作為效仿的對象。每個人都可以通過修煉德行達到這樣的目的。
精彩語錄：
占卦不只是算命，《易經》不只是占卦。《易經》是希望你不僅瞭解到人生命的主動性、能動性，也要設法注意到整個生命的過程。
從《易經》得到啟發有兩個步驟
主持人：我覺得傅老師，您剛才談到的這些，其實無論是對於現代人還是對於古代人都是應該對他們很有幫助的。應該把過去古典的著作、哲學思想拿出來作為現代人的生活指南，對他們思想精神上有啟發和幫助。我想現在《論語》、《莊子》對大家影響很大，特別是于丹老師的講座引起巨大的反響。聽到最新的資訊，他的《莊子》心得簡體字版銷售量1000萬，他在香港宣佈這個消息的時候也讓香港對她非常震驚。《易經》有沒有對現代人也有那樣的指導作用，可不可以產生那麼大的影響力？
傅佩榮：最主要是《易經》的內容在古代來說，一開始在念書人手上就已經加上了“易傳”的材料。《易經》本身材料很少，如果只看《易經》，不看《易傳》，《傳》是對經的解釋，20頁就講完了，64個卦像，還有64個卦詞，每句還有6句話，叫爻辭。如果出一本書講《易經》，沒有幾句話，沒有人看得懂，漢代以後就把《易傳》放在裏面。《易傳》就麻煩了，是對儒家的詮釋，就是走修德的路線。所以，《易經》成為儒家的經典之一，是因為它在整個發展過程，像現在學習《十三經注疏》，就有《易經》在裏面。所以，現代人怎麼從《易經》得到啟發，這裏就有兩個步驟。(坤德勘誤:64個卦像應為卦象;卦詞為卦辭)
第一，你要把經典本身瞭解，像《易經》這樣的一個材料，一個學生如果想瞭解的話，至少要花大概80小時，絕不是像你念念《論語》或者《莊子》，別人給你介紹一下，內容並不多，不是那麼簡單的。這些書像很多人寫的，連我自己的書在內，都是橋樑，就是我引發別人的興趣，目的是要別人去原點，原點才是最重要的材料。原點很難念，念了半天文言文也看不太懂，有時猜也猜不出來是什麼意思。這時就要用比較清爽、通順的白話去瞭解他說什麼。所以，第一步要瞭解《易經》原來說什麼。第二步，要把經典跟我們的經驗配合。
主持人：怎麼樣用在日常生活中去。
傅佩榮：沒錯，我們現在在生活。所以為什麼很多人對《易經》誤解呢？說日常生活最主要就是占卦，說我用銅板，早上出門丟六次，銅板一面有人像，另外一面是沒有人像的。有人像稱作陽，沒有人像稱作陰，早上丟六次，陰和陽就出現了。這種方法並不是很理想，因為《易經》並不是拿這個看今天是不是順利，今天是不是有機會。它是讓你瞭解全盤的資訊。
因為每一個人在世界上，他的處境一定是多方面的、全方位的。但是你往往只看某一方面，有的某種執著或者偏見不願意看其他方面，《易經》的特色就是希望你瞭解。比如我現在占了一卦，今天不好，別忘了吉跟凶是輪流來的，別看你占的卦不好，說不定否極泰來，說占的卦很好，說不定好運已經走完，下一步就不好了，整個是一個整體。它需要你從整體根本角度來瞭解自己的處境，但是最後一定要回到自己身上。回到自己身上的時候就變成我的心意要純正。
我們常常講占卦，有三個不占，第一，不誠不占。第二，不疑不占，沒有什麼疑惑不要占。比如今天無聊，占占卦玩一玩，這個不行。第三，不義不占。義就是正當性，比如看到誰偷了錢去占卦，這就是不義不占。你做到這三點，這時占卦就給你一個很好的啟示，《易經》裏面叫做你父母不在身邊，像我現在年紀比較大，父母過世了，不在身邊，《易經》就像給你一個父母；老師不在身邊，《易經》給你一個老師，給你一個保護者，就是師保跟父母。
古人學《易經》是一輩子都要念的，念也念不完。一個念書人平常就把《易經》放在書桌上，哪個卦看一看，想一想，它為什麼這樣講呢？真的去行動的時候就去占卦，占卦之後就看《易經》能不能應驗，應驗之後占驗之辭，吉凶悔令，占卦之後到底好還是不好，有沒有災難，看准不准。因為《易經》的占卦很容易，解卦非常困難，解卦的時候就需要憑一些靈感。有時要問什麼事情，比如你問不同的事情，占到同樣的卦，解釋方式就不太一樣。
占卦不只是算命，《易經》不只是占卦
我一直強調一點，《易經》占卦不只是算命，《易經》不只是占卦，把這兩句話記得，《易經》就沒有什麼太大的被誤會的問題，因為它的占卦不只是算命，它可以算，但是不只是算命，它希望你瞭解到人生命的主動性、能動性，也要設法注意到整個生命的過程，不要只看結果，我只希望知道這個事情成不成，而完全忘記了我怎麼樣奮鬥才能達成這個結果。
主持人：其實所謂的占卦和算命都是一種哲學思想，都是用哲學的方式來解讀人生，解讀人的命運，能不能這樣理解？
傅佩榮：對，解釋人生的命運，你提到哲學，我簡單說一下。
哲學在西方稱作“愛好智慧”。在我們來說是從西方翻譯過來的詞，它的含義還是一樣，還是希望能知道智慧。所以，我對智慧簡單說明一下。
智慧的特色就是完整而根本的理解。人活在世界上最難做到的是完整而根本的理解。比如我現在幾歲，我往往只看到我現在所需要的東西，忘記了我過去，也很難想到未來。比如說我現在跟什麼樣的人在互動，我就忘記我其他方面的角色、其他方面的身份。
人的生命很容易忽略了完整性。所以，我們以前常常講兩句話，說人的一生，有些人是少年得志，有些人是大器晚成。少年得志的時候我們就很羡慕，這個人少年得志，真是令人羡慕。但是別忘記，時來運轉，你將來大器晚成，他還羡慕你。並且你很早少年得志，會不會不好過，維持不容易。但是相反大器晚成的人往往是不斷努力奮鬥，到最後才開花結果。如果你從整體來看就不會有情緒的問題。所以，學《易經》往往會知道，沒關係，我現在有一些情況不理想，但是說不定從將來看，就覺得經過不理想，我的能力反而增加了。所以，我們學哲學的對於人生的問題，基本上不會認定說我非要過什麼樣的生活。像有些人有錢、有勢、有非常順利得意的發展，我們不會羡慕，我們會說很好，恭喜他，他好好享受吧。但是如果我們自己有這樣的機會就會很珍惜，但是沒有也不會抱怨。這是學哲學，因為你從整體根本來看，生命就容易掌握在自己的手上，比較穩定。
《易經》的意義就是“變化”
主持人：網上有網友發表的觀點也非常有見地。
網友：《易經》並不是拿來看今天是不是有機會，是不是順利，而是看全盤的資訊。
主持人：這位網友也非常有智慧。傅老師，目前聽過您的介紹之後，我覺得《易經》更是一套價值觀，一套自己成型的理論體系。這套體系它是在什麼時候形成的？有沒有這樣的歷史記載？它為什麼叫《易經》？有沒有這樣的研究？
傅佩榮：我們對中文不是很清楚的時候會發現，有些外國的漢學家、外國的研究者，他們用外文來表達我們傳統的經典的時候，你看他怎麼翻譯，他把《易經》翻譯成變化(the book of changes)，《易經》的意義就是“變化”。人活在實踐裏，沒有一刹那是停下來了，宇宙萬物之間沒有一刹那是停下來的，《易經》就是討論變化的事物。“易”就是變異，“易”有三種理解：一個是變易。第二是不易，就是變化的規則是不變的。比如我們講的乾卦，講坤卦，一開始講“積善之家，必有餘慶，積不善之家，必有餘殃”。一代代人積善下來，將來子孫必有好的報應；一代代人做壞事，子孫怎麼能受尊敬，就倒楣。基本上可以從生活裏面得到一些啟發。
《易經》是儒家化了的產物
主持人：傅老師，您說儒、道都源于《易經》，為什麼會有這個說法？
傅佩榮：把剛才講的延續下來。《易經》基本上兩個最重要的人物，伏羲換卦太久遠了，5000多年前，沒有人搞得清楚。第一位是周文王，他的兒子周武王才推翻了商紂王。周文王曾經被商紂王關了七年，七年關起來做什麼？就是演周易。就把周易64句的爻辭講出來，每個卦有6爻，爻就是陰和陽一條條橫線，每個爻到底好不好，到底怎麼理解。周文王關了七年就把它寫出來。
我們知道一個人被關的時候什麼都沒有，就是有的是時間，他又那麼聰明，把他的生活經驗跟他覺悟的智慧都表現在《易經》裏面了。後面是孔子跟他學生們的貢獻，也就是把《易經》的內容做儒家式的理解，儒家式的理解像我們最習慣講的兩句話，第一句話是乾卦，“天行健君子以自強不息”，這講得多好。自強不息並不是講你每天慢跑，自強不息是你每天要增進一點點德行。第二個坤卦，地是坤，“君子以厚德載物”。這兩句話據我瞭解就變成清華大學的校訓，“自強不息”跟“厚德載物”，取得真好，因為把乾坤兩卦所要象徵、要告訴你的都掌握住了。
什麼叫“厚德載物”？就是你要敦厚自己的品德，像大地一樣承載萬物。一個人如果能夠每天增進一點德行，目標是將來能夠承載萬物，這就是所謂的君子。周文王跟孔子的貢獻特別大。
精彩語錄：
《易經》這本書跟別的書不一樣。我常常用三句話來概括：第一，不學一定不會。第二，學了不一定會。第三，學會終身受用。
解謎“八卦”
主持人：關注一下網友的問題。
網友：我能不能把《易經》理解成是我們理解世界的一條途徑之一？
傅佩榮：絕對是可以的。因為《易經》是把宇宙萬物的變化用64個象徵來表示。基本上來說，《易經》是一套符號系統，也就是象徵系統。因為你平常看這個世界，我們簡單說明一下，因為很多網友對於《易經》恐怕還不是很瞭解。
我這邊正好手邊有，我就帶來了，是8個基本的單卦，各位現在看到的就是乾卦。像這樣的基本卦都是三條線的，三爻，像這三個都是陽爻。爻分兩種，陽爻就是橫線沒有斷裂，中間斷裂一半就變成陰爻。像這是坤卦。跟網友說一下什麼叫形成系統。
我們講乾卦，象徵什麼呢？象徵天，上有天，下有地。這邊講的健，代表剛健不移，我們講天行健，不斷運行，太陽、月亮、星星從來沒有放假的，一直在運行。在人的世界，乾卦代表父親，一個家庭裏面父親、母親加上三男三女，這是古時候家庭的一個結構。就人的身體來講，乾卦象徵著頭。從動物世界來看，乾卦象徵馬，馬在古代上看來是在大地上奔行不已，可以奔跑最長、最久的。這是簡單看一下，因為各位既然看這個節目，花很多時間。
第二是坤卦，象徵著地。上有天，下有地，它的特色是順，非常順從、柔順。因為大地從來不跟你爭論，你給它高山、河流、花草樹木，它都接受。接著在人的社會代表母親。然後人的生理代表肚子，因為母親可以懷孕生子，所以代表腹。動物來說，坤卦象徵牛，因為牛是最柔順、最聽話的。
第三個我們說是震卦。震卦在自然界代表雷，打雷。代表雷，它可以行動。所以，在雷之外代表動。就是你要開始採取某種行動了。第二，在家庭裏面，震卦代表長男。在人的身體部位上，震卦代表腳，就是我們的小腿、足，可以走路，代表行動。這是象徵。
接著看到巽卦，巽卦在自然界代表風，風是空氣，入代表無所不入，非常柔順，這個柔順跟前面坤卦的柔順不太一樣，前面坤卦的柔順是柔順、順從，這個順是順利，比如你做生意一帆風順。在家庭代表長女，在身體代表股，就是大腿的部分，大腿是順從小腿，順從腦袋安排。最後在動物上面代表雞。這是古人的一種觀念。
現在已經介紹四個卦了。很快就要講完。
第五個是坎卦，就是水，直起來古時候象形文字就是水。水代表陷，陷就是陷阱，古時候看到水不知道有多深，古時候代表危險。第二，在家庭裏邊代表老二中男。在人的生理上代表耳朵，因為耳朵可以把聲音凝聚起來，像水可以聚在一起。在動物上代表是豕，豕是就是大豬，豕喜歡潮濕的地方。
第六個卦是離卦，是火。火的特色，這個麗不是美麗，是附力，火一定要有依附才能燃燒，不能單獨燃燒。在家裏面代表第二個女孩，叫中女。在人的生理上是代表眼睛，因為火是照亮、光明。動物世界裏代表雉，就是野雞，很漂亮。
第七個是艮卦，就代表山。在家裏代表少男，就是老么。人的生理代表手，因為可以擋住。在動物裏代表狗，可以看門不讓人進來。
最後是兌卦，代表沼澤，古時候人對沼澤很重視，比如你要找水源，沼澤就可以提供。然後是喜悅，看到水源就會喜悅，人需要，動物也需要。家裏面代表少女，人的身體部位代表口，因為你要讓別人喜悅就要說話，你說話別人聽起來開心。動物上代表羊，就是小綿羊，看起來很柔順。
剛才我們花一點時間把八卦的象徵做了說明。打開《易經》這本書到處都是象徵，你把這個瞭解的話就比較容易知道為什麼這樣說。
好的《易經》讀本必須是能夠通俗地解讀(坤德推薦:張開新的《易經致用精義》)
主持人：剛才聽您一講我還是有點暈，因為《易經》很多網友對我一樣都不是很瞭解，您最近在上海三聯出版社出了一本書叫解讀《易經》，這麼厚的一本書，網友是不是通過這本書能夠對您基本的東西有瞭解？可以掃掃盲？
傅佩榮：我們做作者的，當然很容易推薦自己的書，還要說一下這本書有什麼特色，要不然盲目地推這本書不好意思。
我做的《論語》、《孟子》、《老子》、《莊子》、《易經》這五部經典的解讀，解讀的原則都是把別人研究的成果加以消化，消化之後用現代的漢語，就是白話文說清楚。因為我在臺灣大學教書30年，30年的教書經驗使我知道怎麼樣用淺顯的語言跟同學們溝通，所以這本《易經》至少有一個好處，念的時候知道原文是這樣寫的，到底是什麼意思，我用白話文把它的意思清楚地表現出來。
主持人：翻譯出來了。
傅佩榮：完全翻譯成清楚的白話。但是翻譯成白話還是要解釋，因為光翻白話還是有時不容易瞭解。所以，我在翻譯之外再加以解讀。解讀就是用現在的觀念來說，它到底是什麼意思，你從哪方面可以進一步理解。尤其我剛才講的《論語》、《孟子》、《老子》、《莊子》都是哲學經典，哲學經典要知道整體而根本。整體而根本，就牽扯到你怎麼樣在現代生活裏跟它對照起來，才能給你一個比較具體的啟發，所以這是我做這些解讀基本的考量。
主持人：您是要在上海三聯出版社出一套國學精品，包括《易經》這本嗎？
傅佩榮：對，都在內。
主持人：包括《論語》，還有《莊子》的心得。
傅佩榮：《論語》、《孟子》、《老子》、《莊子》、《易經》都在這裏邊。
主持人：聽您說完之後，我覺得這本書真的能讓我對《易經》入一下門，起碼能看懂。現代人讀《易經》最大的困難是不是還是看不懂？還是對它的思維方法缺少瞭解？
傅佩榮：對，您剛才說的思維方法非常好，它的思維方法我們經常講是辯證法，或者是有發展性的一些思想。像《易經》裏面都可以看得出來，比如如果你真的去瞭解一個卦，就要問為什麼這個卦裏面有六爻，有的好，有的不好呢？同樣在一個卦裏面。所以你就要知道這個卦代表一個大的形勢，比如你現在的處境，你今年幾歲，做什麼。即使你很有才幹，舉一個例子，假如我現在中年轉業，我在我的本行已經做到最高了，我覺得形勢需要有職業上的第二春，轉一個業。你在轉業的時候就要從頭開始。所以，你本身以前的條件很好，轉業以後從頭開始，只不過你奮鬥的時間會比較短，因為你過去積累了經驗和智慧，讓你在新的工作上很快就可以入行，然後可以發展，減少很多重複犯錯跟實驗的機會，發展得比較快。
所以，重點《易經》這本書的內容，即使你看它的意思看懂了，你還是要問這個對我有什麼用。建議大家讀《易經》跟讀別的書不一樣，我常常用三句話來說，因為我常常教《易經》很多學生，我說《易經》這本書跟別的書不一樣。第一，不學一定不會。第二，學了不一定會。第三，學會終身受用。
很多人說學了不一定會，幹嗎學呢？不一定代表有一個變化嘛。因為老師教學生教久了都知道，同樣在上課，有的學生很用功就學會了，有的學生覺得這個學需要花太多時間，就沒有學會。
精彩語錄：
西方的思想，要注意到思辯的過程，有一個權威曲線。中國思想，有標準答案，年齡不到，智慧不夠的時候很難覺悟。
《易經》為人的一生提供了完整的資訊
主持人：其實《易經》學的是一種思維方法。
傅佩榮：對，《易經》提供很完整的資訊，如果你把《易經》看完一遍會發現，我整個一生在裏面都有了。比如我現在很倒楣，除了否卦或者是剝卦，那沒關係，剝久了就要複卦，易陽複起。
我們在《易經》裏學的東西生活裏都有，念書的時候如果不守規矩，老師說他記大過，你記小過，大過、小過都是《易經》的卦。說你這個人應該怎麼做呢？最好應該謙虛一點，謙卦就是很好的卦。我們拿謙卦做例子，《易經》64卦裏面只有謙卦非吉則利，六爻裏不是吉就是利，乾卦、坤卦都沒有那麼好。為什麼謙卦那麼好呢？上面是地，下面是山，我們講過乾、坤、震、巽、坎、離、艮、兌這八卦，泛稱自然界就是這乾、坤、震、巽、坎、離、艮、兌。你可以說上面是地，底下是山，山代表我有一定的能力，但是我很謙虛，把它壓在地底下。什麼叫地底下呢？表面看起來和別人一樣，沒有任何狂妄囂張的地方，別人看起來就是普通的人，但是你裏面有實力，這就是謙。謙代表地在上，山在下，等於我有實力隱藏起來。《易經》裏面對謙卦特別強調，孔子的學生顏淵就是謙卦的代表，有若無，實若虛，有就像沒有一樣，我很充實就像虛無一樣。最後發現顏淵學問很好，德行也很好，謙卦的人到哪里都受歡迎，因為很謙虛。
主持人：《易經》按我的理解是一本哲學書，而且給我們人類提供了那麼豐富的一種智慧。傅老師，您覺得為什麼古人能寫出這樣的書？而在現代社會卻不容易出現這樣的經典？
傅佩榮：這是兩方面來看。一方面很多偉大的著作都在古代出現。
主持人：對。
傅佩榮：那是因為古代的人他們可以去閱讀的書沒有那麼多，你說現代人書念多了以後不聰明嗎？不是，書念多了，資訊多了，很難專。
以前的人書很少，我們常常說一個人學富五車，以前也不過是五本書，每一片竹簡這麼厚，每頁書300片，300片一車就裝完了。古人比較有創造性，是因為受文字語言本身的材料限制相對的也比較少。所以有時很困難，書越念得越多，就容易被書困掉，不容易有創見。書念得越少，越有創見。那個創見可能是胡思亂想，蒙對了。古人有創見，這是第一個情況。
第二，古代的時間很長，伏羲是5000多年前，周文王是紀元前第12世紀。到孔子是紀元前第6世紀。一下就是幾個世紀。他們那個時候專心去思考人類的問題，在西方稱作軸心時代，在印度出現釋迦牟尼，在希臘雅典出現蘇格拉底，在我們中國出現了孔子、老子這些人，是文化的軸心。我們現在講文化的經典、偉大的創造大部分是那個時期創造的。為什麼？因為那個時期是他們第一次從人類的角度把人當做一個完整的生命來理解。一般人活在世界上，都是為了生活嘛，尤其是古時候的科學根本就不發達，他為了生活就耗盡了力氣，少數這些偉大的人思考的時候可以從人類整體來看，這就出現一種所謂的人文主義。人文主義出現之後，你才能夠得到一種屬於人應該有的一種生活的智慧。
理解中國古人的思想需要閱歷和智慧
主持人：傅老師，有位網友在網上問，他說很想瞭解一下您覺得東方思想和西方思想如何在一個人身上共存？
傅佩榮：西方思想基本上比較重視思考發展的過程，比如說我們現在常常說，有人研究黑格爾，他就會說青年黑格爾。有的人研究馬克思，就會說青年馬克思。但是你說我研究孔子，我來一個青年孔子，就是孔子年輕的時候，大家覺得很好笑，孔子年輕的時候說的什麼重要嗎？
不重要。論語裏講的大部分是他年紀大了、成熟之後的一個表現，西方不一樣。西方人有一個年少、年輕、中年、老年慢慢發展。所以，一個哲學家雖然知道年輕的時候很幼稚，也要把它說出來，作為我的踏板，一階一階往上走。但是中國的哲學家比較特別，比如我們講孔子，念《論語》，《論語》都是標準答案，只要有什麼問題，孔子一說。你說這個對不對？你去想吧。想了十年，發現孔子講的還是對的，標準答案。孟子也一樣，孟子特別喜歡說話，將來我們有機會會談到他。你問他任何問題，他都好象有現場的答案等你問。你說這些人都先做好家庭功課，我們現在講家庭功課，學生在家裏面做好功課才敢出來說話。西方人不是，西方人比較勇敢，年輕的時候也亂講，比如以前講的不對，現在講新的。
研究西方的思想，你要注意到思辯的過程。所以，學習西方思想有一個好處，有一個邏輯發展，思想不會先入為主，有一個權威曲線，所以學習西方思想對這個是有幫助的。但是學中國思想，有標準答案，你年齡不到的時候，智慧不夠很難覺悟。
主持人：理解不了。
傅佩榮：理解不了，這兩個可以配合起來。如果光學西方，經常煩惱，今天認為對，將來認為不對，到底今天對的真的可靠嗎？現在認為對的，再將來不是又認為錯了嗎？所以，西方人常常是在掙扎跟尋找的過程。
我們有時看到西方哲學，因為我原來是學西方哲學的，覺得他們很辛苦，不到最後不敢講定論，講到定論以後，下一個哲學家該把它否定了。到黑格爾就說古代哲學到現在總算集大成了，黑格爾後邊馬克思說你根本亂講，唯心變成唯物，都推翻了。我們的孔孟老莊真是了不起，將來有機會會慢慢把道理說出來。
主持人：因為我還要跟網友講一下，明天傅老師還要繼續來新浪講座，是逍遙自在的人生——我談道家。會跟大家談一下莊子閱讀的心得。雖然時間已經到了，但是我想網友這麼熱情，再問兩個問題。
網友：您對星座有研究嗎？現在很多年輕人相當相信星座，和《易經》中的占卦有沒有什麼關係？
傅佩榮：我對星座沒有什麼研究，它跟《易經》的占卦也沒什麼關係。但是我可以補充一句話，年輕人如果想幫助自己，你看自己的星座，要注意到優點、缺點。你針對自己星座上所說性格的缺點加以改善，那你這一生大有可為。所以，要記住針對自己星座所說的缺點加以改善，改善之後優點自然就表現出來。因為星座裏面講的也一樣，優點、缺點是互相結合在一起的。一個人有什麼樣的優點，相對就會有類似相關的缺點。如果把缺點去掉，優點就毫無保留地表現出來，這就代表你走上一個正確的人生。
主持人：其實傅老師我這樣理解，包括《易經》的占卦，其實也給我們提供的是一個認識自己的方法，認識自己的一條路徑。還是一種哲學的思想方法。
傅佩榮：是。
《易經》不是現代科學的干擾物
主持人：傅老師，我問您一個問題，我聽過一次著名的物理學家楊振寧先生的報告，專門談《易經》，題目叫《<易經>對中華文化的影響》。其中他有一個觀點，當時在這次報告之後引起了很大的反響，他談到現代科學之所以沒有在中國啟蒙是因為受到了《易經》天人合一這種思想的影響。因為中國古代科學是很先進的，但是近代科學、現代科學沒有在中國啟蒙。不知道您怎麼看待楊先生這個觀點？
傅佩榮：我不直接討論他的觀點，但是我提另外一種對西方為什麼產生現代科學的解釋。
我所根據的是一位元西方學術界的權威，他是羅素的老師，他是西方很少數能夠從科學走入哲學，當過哈佛大學的形而上學教授的學者。他說為什麼近代科學在西方發展，他提出三個理由，我相信很多人恐怕聞所未聞。第一，他說因為希臘的悲劇。第二，因為羅馬的法律。第三，因為中世紀的信仰。一般人聽著會覺得奇怪，悲劇是文學，法律跟信仰這跟科學有什麼關係呢？但是他的觀點非常好，他說人的心態有沒有科學的心態，實事求是，並不是說你隨便就發明科學，而是你前面經過一千多年的培養，讓你西方人透過悲劇、法律跟信仰，產生一種科學心態。
我這樣講的用意何在？一方面覺得他講的有道理。中國人也有中國人的心態，但是問題存在於什麼地方？《易經》真的會干擾使它走向負面跟現代科學不能夠搭配嗎？這一點我持保留態度。我只是希望他也可以瞭解西方本身的專家，談到西方科學的時候，他也從悲劇、法律、信仰來肯定他的進步。
主持人：跟傅老師聊天，對於我來講也是一個學習的過程，因為《易經》對我來講也是一部全新的東西，我儘管無數次聽說它，但是也沒有閱讀過它。剛才傅老師也說覺得這本書網友可以讀，我們最後其實有一個環節，希望傅老師能夠給我們推薦一本通俗地解讀《易經》的書，是不是推薦您自己的？(笑)
傅佩榮：那就請各位多指教了。
主持人：傅老師其實是沒有回答的回答，希望網友也可以到新浪上去看這本書，去瞭解這本書。更希望各位網友能夠繼續關注傅老師的講座，明天下午一點鐘，傅老師將繼續跟大家討論“逍遙自在的人生——我的道家心得”。希望網友們明天下午準時光臨我們的嘉賓聊天室。非常感謝傅老師今天做客，明天還要再見面，謝謝傅老師，更謝謝今天各位網友，再見！
摘自http://www.sina.com.cn 2007年07月30日18:36 新浪博客
2009年4月11日 星期六
2009年3月6日 星期五
太极图說
太极图說
太極圖是以黑白兩個魚形紋組成的圓形圖案，俗稱陰陽魚。太極是中國古代的哲學術語，意為派生萬物的本源。太極圖形象化地表達了它陰陽輪轉，相反相成是萬物生成變化根源的哲理。 太極圖形展現了一種互相轉化，相對統一的形式美。它以後又發展成中國民族圖案所特有的“美”的結構。如“喜相逢”、“鸞鳳和鳴”、“龍鳳呈祥”等都是這種以一上一下、一正一反的形式組成生動優美的吉祥圖案，極受民間喜愛。
《太極圖說》[宋]周敦頤
無極而太極。太極動而生陽，動極而靜，靜而生陰，靜極複動。一動一靜，互為其根。分陰分陽，兩儀立焉。陽變陰合，而生水火木金土。五氣順布，四時行焉。五行一陰陽也，陰陽一太極也，太極本無極也。五行之生也，各一其性。無極之真，二五之精妙合而疑。乾道成男，坤道成女。二氣交感，化生萬物。萬物生生，而變化無窮焉。惟人也得其秀而最靈。形既生矣，神發知矣。五性感動，而善惡分，萬事出矣。聖人定之以中正仁義而主靜（自注：無欲故靜），立人極焉。故聖人與天地合其德，日月合其明，四時合其序，鬼神合其吉凶。君子修之，吉；小人悖之，凶。故曰：“立天之道，曰陰與陽。立地之道，曰柔與剛。立人之道，曰仁與義”。又曰：“原始反終，故知死生之說”。大哉易也，斯之至矣。
導讀：《太極圖說》是中國宋代周敦頤為其《太極圖》寫的一篇說明。全文249字。該文認為，“太極”是宇宙的本原，人和萬物都是由於陰陽二氣和水火木金土五行相互作用構成的。五行統一於陰陽，陰陽統一於太極。文中突出人的價值和作用，該文主張：“惟人也，得其秀而最靈。”在人群中，又特別突出聖人的價值和作用，認為“聖人定之以中正仁義，而主靜，立人極焉”。該文對後世影響很大，版本很多，朱熹《近思錄》、黃宗羲等所編《宋元學案》等盡皆收入。
太極圖解： 太：初始、宗源、無上。極：最端之位元、結構之元。太極的字面含義：最高級、最標準、最完美之義；太極的真實含義：事物存在與運動的機理，以旋機為運動形式，以圓融為運動品質。 太極圖是圖式最簡單、內涵最豐富、造型最完美的圖案，古今中外沒有哪個圖案有如此深刻的內涵，它可以概括宇宙、生命、物質、能量、運動、結構等內容，可以揭示宇宙、生命、物質的起源。 太極圖是對事物運動和結構成因的圖解，有以下幾方面的含義： 1、太極圖中的"S"線將太極圖清晰地分為兩個關聯部分，表明任何事物的內部都是有結構的。 2、太極圖的兩個部分用不同顏色相區別，分為陰和陽，以"S"線相隔，表明這兩個部分是相互獨立、不容混淆的。 3、太極圖的兩個獨立塊面各有一個對方的小點，即陽塊中有陰小點，陰塊中有陽小點，表明同一事物結構中的獨立部分與對方有不容混淆的包含關係。也就是說，雖然陽中含陰，陰中含陽，互相包含，但是不論是塊還是點，都是絕對獨立的，沒有混淆界線。 4、太極圖是圓形圖，一是表示運動和結構有規則，二 是表示運動以旋轉為基本形式，三是表示運動是流暢圓潤的。 5、太極圖是對稱圖，整個結構均衡對稱，表明一個穩定的結構其內部能量是均衡的，獨立的雙方都有均衡的能量和平等的結構地位。 6、內部絕對對稱的圓圖也表明，太極的運動是無擺動、無震動的旋轉運動。 7、太極圖的陰塊和陽塊都有大頭和小尾的形狀，表明事物運動是有方向性的，可以顯示太極圖的正旋與反旋的旋轉方向。 8、太極圖陰塊和陽塊的大頭與小尾，還表示陰塊和陽塊在旋轉中的強弱變化，大頭為強，小尾為弱，在大頭處有對方的小點，同時與對方的小尾銜接，這就顯示了太極內部兩種能量的變化由小到大，又由大到互變的變易性，呈現出物極必反的狀態，這就是易理產生的根源。 綜上所述，太極圖有七大含義：結構、規則、旋機、均衡、圓融、變易和方向。太极图》与《太极图说》之“五行说”比较研究
曹树明 田智忠
摘要：本文旨在对《太极图》的作者问题提出个人的看法。首先，本文从比较《太极图》与《太极图说》对“五行”思想的不同表达入手，指出二者所论的“五行”思想分别属于不同的流传系统。其次，本文较深入的比较了这两种“五行”思想的异同之处，进而指出：基于这一矛盾可以初步判断，《太极图》与《太极图说》决非一人所做。
关键词：周敦颐；太极图； 太极图说； 五行
《太极图》是否出于周敦颐之手？这个问题讨论了近千年，至今未有定论。似乎论战双方都没有提出一锤定音的证据。不但认为其本源出自道教者的所谓“真脏实据”每每令人怀疑，而且认为《太极图》系出自周敦颐本人之手者的证据同样不能让人信服。前人多已指出，周的好友潘兴嗣所做的《濂溪先生墓志铭》更应该是被读为“……作《太极图易说》、《易通》数十篇……”，而不是“……作《太极图》、《易说》、《易通》数十篇……”，即它恰好说明周只是写了《太极图易说》（即《太极图说》）、《易通》（即《通书》）两书，而不是像朱熹、李申先生所说的那样是《太极图》、《易说》、《易通》三书。同时，《宋史·道学传》则更为明确的说：“千有余年，至宋中叶，周敦颐出于春陵，乃得圣贤不传之学，作《太极图说》、《通书》，推明阴阳五行之理。”［１］显然，这些证据都倾向于认为《太极图》是为周敦颐之外的人所做。那么，到底《太极图》是否出于周敦颐之手？本文拟从比较《太极图》与《太极图说》对“五行”思想的不同表达这一内证入手，为解决《太极图》的渊源问题提供一个新的研究思路。
一
认为“《太极图》乃周敦颐自己的作品”，那也就认定了《太极图》与《太极图说》出自一人之手，则它们两者之间就不会有思想表达上的矛盾之处：“度正把图与说视为一体，传图者必传说，决不可能前人创图，后人作说……这个意见，是可取的。因为《周氏太极图》的意义并不在于那几个圈，而在于那些圈所表达的内容。”［２］（第14页）。但事实上，虽然《太极图》和《太极图说》都涉及到了对“五行”思想的表述，但在这同一个问题上它们的表述却有很大的差异，甚至可以说是有不可调和的矛盾。显然，这是我们推断《太极图》作者问题的一个真正的突破点。
最早提出《太极图》与《太极图说》在对“五行”思想的表述上有很大差异的是朱熹的弟子胡广仲，他在给朱熹的信中首次提及：“《太极图》旧本，极蒙垂视，然其意终未能晓……及五行相生先后次序，皆所未明。”［３］（卷二，第15—16页）。朱的回信对胡的其它疑问都有明确回答，但对其改动旧图的五行问题却只字未提，颇为耐人寻味。其实《太极图》与《太极图说》在对“五行”思想的表述上的不同始终是困绕朱熹的难题，乃至于朱熹不得不绞尽脑汁的通过对朱震在其《汉上易传》所录之“旧本《太极图》”（见附图一）的改动来调和这些矛盾，而他这一改动的目的无非是要使新图能够迁就和迎合《太极图说》对“五行”思想的表述，从而弥合二者之间的原有矛盾。
要找出《太极图》与《太极图说》在对“五行”思想的表述上的差异，不妨先从旧本《太极图》说起。本文同意毛奇龄的观点，以为朱震在其《汉上易传》所录之“旧本《太极图》”（见附图一）最接近周敦颐所传之原图，而经过朱熹改定的通行本《太极图》（见附图二）则融进了朱熹的个人思想，不能代表《太极图》的原貌。这是因为，尽管朱熹一再声明他在对“旧本《太极图》”的改动时都“皆有据依”（同上），但朱熹显然对旧本《太极图》的改动根本没有任何的直接证据。这不仅是因为他的改动并没有任何版本上的依据，而且还因为旧本《太极图》所表述的“五行”理论从本身来说是自足的、没有改动的必要。他关于旧本《太极图》“阴静”图先于“阳动”图的序列是不合理的观点（同上），就只是其基于儒家立场的一家之言，其立论的前提是《太极图》一定代表儒家的立场（这无形中是在承认《太极图》就是周敦颐本人所作）。事实上，这一立论前提恰恰有待证明。相反，该图与道家（包括玄学在内）静体动用的基本思想的一致性却是一个明显的事实。由于并没有任何有力证据表明朱熹对《太极图》的改定确实忠实于原图的基本思想，本文仍以旧本《太极图》作为比较《太极图》与《太极图说》之五行理论异同的底本。同时，本文也力图指出朱熹对旧本《太极图》的改动仍然没有彻底的弥合《太极图》与《太极图说》在对“五行”思想的表述上的差异，反而制造出了一些新的矛盾。
旧本《太极图》的第二、三层图专论“五行”，而要准确把握该图的“五行”思想，需要确立的一条重要原则是：该图的第三层图所表达的思想只是对其第二层图蕴涵思想的具体展开，二者之间有着内在的联系。这也是我们把握《太极图》所表达“五行”思想的基本立足点。在该图的第二层图中（被后人称为水火匡廓图），其左半部的阳抱阴（为二）的半环与右半部的阴抱阳（也为二）半环再加上中间的虚无圈子这五者共成一个整体，而这正是第三层图中“五行”的雏形。显然，该图中的上述五者之间是彼此共在的关系，一损俱损，一存俱存。尽管它们之间又存在着不同层次上两两之间的相互蕴涵、相互转化的关系：就每一半图而言，生者为母，成者为子，母子之间又总是在此消彼长，相互转化；而在整体上左右两半环又形成了更高层次上的此消彼长，相互转化的关系，乃至于循环无端。进而，在作为这层图进一步展开的第三层图中，上一层图中左半部的阳抱阴在此图中演化为火与木的相互蕴涵与转化的关系；而上一层图中右半部的阴抱阳在此图中则演化为金与水的相互蕴涵与转化的关系；上一层图中心的虚无圈子则对应着第三层图中居无定位，寄体于另外四者之中的土。因此，在第三层图中，在整体上，同作为母的木与金和同作为子的火与水分别两两对待；而在各自的一侧，则是母子之间（木与火、金与水）的各自蕴涵，各自相互转化；而土则把它们相互联系为一个整体。应该说，《太极图》对“五行”思想的表述还是相当清楚的。至少有一点很明显，该图的“五行”之间不能被理解为是从此到彼的单线传承关系。该图以连线的形式把木火金水都与中央土直接连成一个整体是有重要象征意义的。因为在这里，土本身就只是一个虚位，它就寄身在其它四者中。
可是，作为对《太极图》的解说，《太极图说》中论“五行”的内容则为：“阳变阴合而生水火木金土，五气顺布，四时行焉。五行，一阴阳也；阴阳 ，一太极也；太极本无极也……五行之生也，各一其性……”（同上，卷一，第 2页）在这段文字中，“阳变阴合而生水火木金土，五气顺布，四时行焉”这句话颇值得注意，也是明显与《太极图》本身有矛盾的所在。这句话讲到了两方面的内容，一是确认五行之间存在着合顺序的单线流变关系，一是在强调这种五行流变与四时更替有内在的联系。这种把五行顺次流变与四时更替相联系的做法其实还是渊源有自的。据白奚先生考证，早在稷下学派兴起时就已有了“五行说同四时教令的阴阳学说的结合”的说法［４］(第257—268页) ，见《管子》的《幼官》(即《玄宫》)、《四时》、《五行》、《轻重己》诸篇。该理论后经《吕氏春秋》、《淮南子》的发展，直至《春秋繁露》、《白虎通义》乃趋于定型。它的核心思想就是以木→火→土→金→水的顺次流变所体现出的生→长→化→收→藏的属性来对应春夏秋冬时间上的自然流变节律，进而把这种顺序绝对化。为了处理四季与五行之间不搭配的矛盾，它又认为“土”为“五行之主”而“兼有四时”，不主一季（五行与四时搭配问题的具体演变过程非常的复杂，也始终是困绕前人的难题。本文只取《春秋繁露》、《白虎通义》的说法为定论）。以图表示，则木→火→土→金→水分别对应东→南→中→西→北，仁→礼→信→义→智（在这里，五德与五行的对应排序有多种说法，本文只取为后世所接受的《白虎通义》中的说法）和春→夏→（季夏）→秋→冬。至此，该理论在经过反复的变动中已经相当完善。我们有理由相信，古人确实真诚地以为，五行与四时之间存在着内在的联系，而以上理论是说明五行与四时相配合的唯一“合理”的固定模式。然而，《太极图说》以此理论作为对《太极图》中“五行”思想的解说却显然是不成功的：原图中“五行”所“展现出”的顺序却是水→火→木→金→土（诚如上文所反复指出的，这一“顺序”，本来也并不表示五者之间一种单线式的先后顺序），这应该是说：该图中水火、火木、金木、土水之间都两两相克，难说是“顺布”。当然，它们在整体上也绝不存在与“四时行焉”有什么必然的联系。恰如冯友兰先生所指出的：“不过照数目的次序，每年的四季，应该先冬（水），次夏（火），次春（木），次秋（金）。为什么五行的次序与四时的次序不合？关于这点，他们没有解释。”［５］（第312页）事实上，并不是他们没有解释，而是这种五行理论本身就与四时流变无关。在《太极图说》之前也没有人将该五行模式与四时更替进行比附。
显然，旧本《太极图》所要表达的思想原本就与“五气顺布，四时行焉”的说法无关，《太极图说》以“阳变阴合而生水火木金土，五气顺布，四时行焉”来解说《太极图》中的“五行”思想似乎是关公战秦琼，不着边际。这一矛盾提示我们，《太极图》与《太极图说》不会出于同一个人之手。
二
其实，五行思想源远流长，它的具体流变也相当复杂。在五行思想的发展中，始终有两种五行思想系统各自在独立流传而并行不悖：其一注重揭示五行之间以时间为主线的生克流变关系，它可以和四时更替结合在一起；其二则注重揭示五行在整体上的对待关系，不能和四时更替相结合，而后者正是旧本《太极图》所要表述的“五行”理论。该五行理论以《尚书·洪范》中的五行序列为依托，在今本《易传》中，它以“大衍数”的形式出现（马王堆汉墓出土的帛书本《易传》中并没有这一段，证明它是晚出的），在两汉之际渐渐形成。《汉书·五行志》有：“汉兴，承秦灭学之后，景武之世，董仲舒治公羊春秋，始推阴阳，为儒者宗。宣元之后，刘向治谷梁春秋，数其祸福，传以洪范，与仲舒错，至向子歆治左氏传，其春秋意亦已乖矣。言五行传，又颇不同。”［6］(第463页)。这一说法抛开其中可能有的今古文学派之争不谈，表明在汉代确实存在两种各自独立的五行理论。继而，《汉书·五行志》就引述过这种附在“左传说”之后的“五行说”：“天以一生水，地以二生火，天以三生木，地以四生金，天以五生土，五位皆以五而合，而阴阳易位”（同上，第464页）。这最后一句是说，以上的“五行”生数与五相和变成了地六成水，天七成火，地八成木，天九成金，地十成土。以上的“五行”生数与“五行”成数配合，其阴阳属性也会发生相应的变化。该理论中间经过《太玄》的发展，在《周易参同契》中有了成熟的应用。该“五行”理论在后来又发展为突出强调五行之间在数上的结构性与一体性的“河图”、“洛书”模式五行理论，广为道教，风水、相术等理论所借用，却基本上总是游离在儒学以尊德性为本质的正统理论之外，以至于清代学者如黄宗羲、胡渭等人始终视之为异端，想要把它排斥出儒学的正统传承之外。
那么，以上所提到的两种“五行”理论是不是可以合二为一呢？也就是说，《太极图》是否想要在图中把这两种“五行”理论结合在一起呢？诚如前人的一致看法，两种理论一个重在强调五行之间超时间性的，结构上的对待关系、共在关系，而非五行之间“各主一季”、由此到彼的单线传递关系；一个则重在强调历时性的，由此到彼的流行关系。初看二者颇有一言体，一言用的味道，似乎有二者可以结合的理论基础。但事实上，在朱熹之前从来没有人做过这样的尝试，尤其没有想到要把它们结合在同一幅图里。基于它们各自流变顺序和所对应方位上的对立，在不改变各自所对应的图的模式的前提下，二者起码在以图的表达形式上是无法调和的。这也是朱熹不得不去改动旧本《太极图》来弥合这一矛盾的根本原因。
在宋刻本《元公周先生濂溪集》中收有署名为前人的《五行说》，其中就提出了这两种“五行”理论的比较：“五行之序，以质之所生而言……则阴阳之气各盛，相交相抟凝而成质；以气之行而言，则一阴一阳往来相代，木火金水云者，各几其中而分老少耳，故其序各由少而老，土则分旺四季而位居中者也。此五之序若参差而造化所以为发育之具，实并行而不相悖。盖质则阴阳交错，凝合而成；气则阴阳两端循环而已。质曰水火木金，盖以阴阳相间而言，犹曰东西南北，所谓对代（待）者也；气曰木火金水，盖以阴阳相因而言，犹曰东南西北，所谓流行者也。质所一定而不易，气则变化而无穷，所谓易也。”［3］（卷三，第81页）。这里，作者只是在泛泛的比较两种“五行”理论的不同，但他并没有提出要在图上将二者结合起来，而朱熹则是明显的借鉴了此说，要把它们融合在同一幅图里。他在对经过他改动过的新图进行解释时说：“有太极则一动一静而两仪分，有阴阳则一变一合而五行具，然五行者质具于地而气形于天者也。以质而语，其生之序则曰水火木金土，而水木阴也，火金阳也；以气而语其行之序，则曰木火土金水，而木火阳也，金水阴也。又统而言之，则气阳而质阴也。又错而言之，则动阳而静阴也。”（同上，卷一，第28页）无疑是这一努力的最好体现。当然，前提是他必须要对旧本《太极图》做出改动，从而使新图能更好的迁就于《太极图说》对“五行”理论的表述。
我们说，朱熹对旧本《太极图》的改动是不成功的。且不说原图的作者是否真的就有这样的想法，即使是在经过朱熹改定后的通行本《太极图》中（显然，朱熹对第三层图的改定如把原图中由水经土到木的连线改为绕土而过的直线，就是要努力体现出该图木→火→土→金→水单线的五行流变顺序），我们也只能看到一个非常曲折而非“顺布”的五行流变顺序。看得出，虽然朱熹努力想在改定后的新图中体现出《太极图》与《春秋繁露》相一致的五行和四时对应的五行流变顺序。但他仅仅通过改定原图中五行之间连线来体现这种一致性的努力却并不成功。经过朱熹的改定，固然可以体现出“五行”之间单线的流变关系，但是为原图所强调的以土为中心，“五行”之间浑然一体所谓“五行，一阴阳也；阴阳，一太极也”的两相对待而又整体统一的思想（在原图，这一思想是通过中央土与其它四者之间分别直接的以线相贯通的方式体现出来的）却被破坏了，这也导致了太极图第二层图与第三层图在表达内容上的割裂。此诚所谓得之于此而失之于彼。至少给人的感觉是朱熹是在把两套原本无关的五行理论生硬的扭合在一起。
由上可见，在对五行理论的表达上，《太极图》与《太极图说》是不同的，这充分说明，《太极图》与《太极图说》不会是由同一个人所做。前人认为《太极图》出于陈抟而非周敦颐的说法可能是有道理的。
附图一 朱震《汉上易传》所录之“旧本《太极图》” 附图二 经朱熹改定后的通行本《太极图》
参考文献：
［1］（元）脱脱.宋史：第36册［Ｍ］.北京:中华书局．
［２］李申.易图考［Ｍ］ 北京:北京大学出版社,2001.
［３］周敦颐.元公周先生濂溪集［Ｍ］. 北京:书目文献出版社,1988.
［４］白奚. 稷下学研究［Ｍ］.北京:三联出版社,1998.
［５］冯友兰.中国哲学史新编：第二册［Ｍ］.北京:人民出版社,1986.
［６］班固.前汉书［Ｍ］.北京:中华书局,1998.
（原载《周易研究》2003年第4期）
太極圖是以黑白兩個魚形紋組成的圓形圖案，俗稱陰陽魚。太極是中國古代的哲學術語，意為派生萬物的本源。太極圖形象化地表達了它陰陽輪轉，相反相成是萬物生成變化根源的哲理。 太極圖形展現了一種互相轉化，相對統一的形式美。它以後又發展成中國民族圖案所特有的“美”的結構。如“喜相逢”、“鸞鳳和鳴”、“龍鳳呈祥”等都是這種以一上一下、一正一反的形式組成生動優美的吉祥圖案，極受民間喜愛。
《太極圖說》[宋]周敦頤
無極而太極。太極動而生陽，動極而靜，靜而生陰，靜極複動。一動一靜，互為其根。分陰分陽，兩儀立焉。陽變陰合，而生水火木金土。五氣順布，四時行焉。五行一陰陽也，陰陽一太極也，太極本無極也。五行之生也，各一其性。無極之真，二五之精妙合而疑。乾道成男，坤道成女。二氣交感，化生萬物。萬物生生，而變化無窮焉。惟人也得其秀而最靈。形既生矣，神發知矣。五性感動，而善惡分，萬事出矣。聖人定之以中正仁義而主靜（自注：無欲故靜），立人極焉。故聖人與天地合其德，日月合其明，四時合其序，鬼神合其吉凶。君子修之，吉；小人悖之，凶。故曰：“立天之道，曰陰與陽。立地之道，曰柔與剛。立人之道，曰仁與義”。又曰：“原始反終，故知死生之說”。大哉易也，斯之至矣。
導讀：《太極圖說》是中國宋代周敦頤為其《太極圖》寫的一篇說明。全文249字。該文認為，“太極”是宇宙的本原，人和萬物都是由於陰陽二氣和水火木金土五行相互作用構成的。五行統一於陰陽，陰陽統一於太極。文中突出人的價值和作用，該文主張：“惟人也，得其秀而最靈。”在人群中，又特別突出聖人的價值和作用，認為“聖人定之以中正仁義，而主靜，立人極焉”。該文對後世影響很大，版本很多，朱熹《近思錄》、黃宗羲等所編《宋元學案》等盡皆收入。
太極圖解： 太：初始、宗源、無上。極：最端之位元、結構之元。太極的字面含義：最高級、最標準、最完美之義；太極的真實含義：事物存在與運動的機理，以旋機為運動形式，以圓融為運動品質。 太極圖是圖式最簡單、內涵最豐富、造型最完美的圖案，古今中外沒有哪個圖案有如此深刻的內涵，它可以概括宇宙、生命、物質、能量、運動、結構等內容，可以揭示宇宙、生命、物質的起源。 太極圖是對事物運動和結構成因的圖解，有以下幾方面的含義： 1、太極圖中的"S"線將太極圖清晰地分為兩個關聯部分，表明任何事物的內部都是有結構的。 2、太極圖的兩個部分用不同顏色相區別，分為陰和陽，以"S"線相隔，表明這兩個部分是相互獨立、不容混淆的。 3、太極圖的兩個獨立塊面各有一個對方的小點，即陽塊中有陰小點，陰塊中有陽小點，表明同一事物結構中的獨立部分與對方有不容混淆的包含關係。也就是說，雖然陽中含陰，陰中含陽，互相包含，但是不論是塊還是點，都是絕對獨立的，沒有混淆界線。 4、太極圖是圓形圖，一是表示運動和結構有規則，二 是表示運動以旋轉為基本形式，三是表示運動是流暢圓潤的。 5、太極圖是對稱圖，整個結構均衡對稱，表明一個穩定的結構其內部能量是均衡的，獨立的雙方都有均衡的能量和平等的結構地位。 6、內部絕對對稱的圓圖也表明，太極的運動是無擺動、無震動的旋轉運動。 7、太極圖的陰塊和陽塊都有大頭和小尾的形狀，表明事物運動是有方向性的，可以顯示太極圖的正旋與反旋的旋轉方向。 8、太極圖陰塊和陽塊的大頭與小尾，還表示陰塊和陽塊在旋轉中的強弱變化，大頭為強，小尾為弱，在大頭處有對方的小點，同時與對方的小尾銜接，這就顯示了太極內部兩種能量的變化由小到大，又由大到互變的變易性，呈現出物極必反的狀態，這就是易理產生的根源。 綜上所述，太極圖有七大含義：結構、規則、旋機、均衡、圓融、變易和方向。太极图》与《太极图说》之“五行说”比较研究
曹树明 田智忠
摘要：本文旨在对《太极图》的作者问题提出个人的看法。首先，本文从比较《太极图》与《太极图说》对“五行”思想的不同表达入手，指出二者所论的“五行”思想分别属于不同的流传系统。其次，本文较深入的比较了这两种“五行”思想的异同之处，进而指出：基于这一矛盾可以初步判断，《太极图》与《太极图说》决非一人所做。
关键词：周敦颐；太极图； 太极图说； 五行
《太极图》是否出于周敦颐之手？这个问题讨论了近千年，至今未有定论。似乎论战双方都没有提出一锤定音的证据。不但认为其本源出自道教者的所谓“真脏实据”每每令人怀疑，而且认为《太极图》系出自周敦颐本人之手者的证据同样不能让人信服。前人多已指出，周的好友潘兴嗣所做的《濂溪先生墓志铭》更应该是被读为“……作《太极图易说》、《易通》数十篇……”，而不是“……作《太极图》、《易说》、《易通》数十篇……”，即它恰好说明周只是写了《太极图易说》（即《太极图说》）、《易通》（即《通书》）两书，而不是像朱熹、李申先生所说的那样是《太极图》、《易说》、《易通》三书。同时，《宋史·道学传》则更为明确的说：“千有余年，至宋中叶，周敦颐出于春陵，乃得圣贤不传之学，作《太极图说》、《通书》，推明阴阳五行之理。”［１］显然，这些证据都倾向于认为《太极图》是为周敦颐之外的人所做。那么，到底《太极图》是否出于周敦颐之手？本文拟从比较《太极图》与《太极图说》对“五行”思想的不同表达这一内证入手，为解决《太极图》的渊源问题提供一个新的研究思路。
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认为“《太极图》乃周敦颐自己的作品”，那也就认定了《太极图》与《太极图说》出自一人之手，则它们两者之间就不会有思想表达上的矛盾之处：“度正把图与说视为一体，传图者必传说，决不可能前人创图，后人作说……这个意见，是可取的。因为《周氏太极图》的意义并不在于那几个圈，而在于那些圈所表达的内容。”［２］（第14页）。但事实上，虽然《太极图》和《太极图说》都涉及到了对“五行”思想的表述，但在这同一个问题上它们的表述却有很大的差异，甚至可以说是有不可调和的矛盾。显然，这是我们推断《太极图》作者问题的一个真正的突破点。
最早提出《太极图》与《太极图说》在对“五行”思想的表述上有很大差异的是朱熹的弟子胡广仲，他在给朱熹的信中首次提及：“《太极图》旧本，极蒙垂视，然其意终未能晓……及五行相生先后次序，皆所未明。”［３］（卷二，第15—16页）。朱的回信对胡的其它疑问都有明确回答，但对其改动旧图的五行问题却只字未提，颇为耐人寻味。其实《太极图》与《太极图说》在对“五行”思想的表述上的不同始终是困绕朱熹的难题，乃至于朱熹不得不绞尽脑汁的通过对朱震在其《汉上易传》所录之“旧本《太极图》”（见附图一）的改动来调和这些矛盾，而他这一改动的目的无非是要使新图能够迁就和迎合《太极图说》对“五行”思想的表述，从而弥合二者之间的原有矛盾。
要找出《太极图》与《太极图说》在对“五行”思想的表述上的差异，不妨先从旧本《太极图》说起。本文同意毛奇龄的观点，以为朱震在其《汉上易传》所录之“旧本《太极图》”（见附图一）最接近周敦颐所传之原图，而经过朱熹改定的通行本《太极图》（见附图二）则融进了朱熹的个人思想，不能代表《太极图》的原貌。这是因为，尽管朱熹一再声明他在对“旧本《太极图》”的改动时都“皆有据依”（同上），但朱熹显然对旧本《太极图》的改动根本没有任何的直接证据。这不仅是因为他的改动并没有任何版本上的依据，而且还因为旧本《太极图》所表述的“五行”理论从本身来说是自足的、没有改动的必要。他关于旧本《太极图》“阴静”图先于“阳动”图的序列是不合理的观点（同上），就只是其基于儒家立场的一家之言，其立论的前提是《太极图》一定代表儒家的立场（这无形中是在承认《太极图》就是周敦颐本人所作）。事实上，这一立论前提恰恰有待证明。相反，该图与道家（包括玄学在内）静体动用的基本思想的一致性却是一个明显的事实。由于并没有任何有力证据表明朱熹对《太极图》的改定确实忠实于原图的基本思想，本文仍以旧本《太极图》作为比较《太极图》与《太极图说》之五行理论异同的底本。同时，本文也力图指出朱熹对旧本《太极图》的改动仍然没有彻底的弥合《太极图》与《太极图说》在对“五行”思想的表述上的差异，反而制造出了一些新的矛盾。
旧本《太极图》的第二、三层图专论“五行”，而要准确把握该图的“五行”思想，需要确立的一条重要原则是：该图的第三层图所表达的思想只是对其第二层图蕴涵思想的具体展开，二者之间有着内在的联系。这也是我们把握《太极图》所表达“五行”思想的基本立足点。在该图的第二层图中（被后人称为水火匡廓图），其左半部的阳抱阴（为二）的半环与右半部的阴抱阳（也为二）半环再加上中间的虚无圈子这五者共成一个整体，而这正是第三层图中“五行”的雏形。显然，该图中的上述五者之间是彼此共在的关系，一损俱损，一存俱存。尽管它们之间又存在着不同层次上两两之间的相互蕴涵、相互转化的关系：就每一半图而言，生者为母，成者为子，母子之间又总是在此消彼长，相互转化；而在整体上左右两半环又形成了更高层次上的此消彼长，相互转化的关系，乃至于循环无端。进而，在作为这层图进一步展开的第三层图中，上一层图中左半部的阳抱阴在此图中演化为火与木的相互蕴涵与转化的关系；而上一层图中右半部的阴抱阳在此图中则演化为金与水的相互蕴涵与转化的关系；上一层图中心的虚无圈子则对应着第三层图中居无定位，寄体于另外四者之中的土。因此，在第三层图中，在整体上，同作为母的木与金和同作为子的火与水分别两两对待；而在各自的一侧，则是母子之间（木与火、金与水）的各自蕴涵，各自相互转化；而土则把它们相互联系为一个整体。应该说，《太极图》对“五行”思想的表述还是相当清楚的。至少有一点很明显，该图的“五行”之间不能被理解为是从此到彼的单线传承关系。该图以连线的形式把木火金水都与中央土直接连成一个整体是有重要象征意义的。因为在这里，土本身就只是一个虚位，它就寄身在其它四者中。
可是，作为对《太极图》的解说，《太极图说》中论“五行”的内容则为：“阳变阴合而生水火木金土，五气顺布，四时行焉。五行，一阴阳也；阴阳 ，一太极也；太极本无极也……五行之生也，各一其性……”（同上，卷一，第 2页）在这段文字中，“阳变阴合而生水火木金土，五气顺布，四时行焉”这句话颇值得注意，也是明显与《太极图》本身有矛盾的所在。这句话讲到了两方面的内容，一是确认五行之间存在着合顺序的单线流变关系，一是在强调这种五行流变与四时更替有内在的联系。这种把五行顺次流变与四时更替相联系的做法其实还是渊源有自的。据白奚先生考证，早在稷下学派兴起时就已有了“五行说同四时教令的阴阳学说的结合”的说法［４］(第257—268页) ，见《管子》的《幼官》(即《玄宫》)、《四时》、《五行》、《轻重己》诸篇。该理论后经《吕氏春秋》、《淮南子》的发展，直至《春秋繁露》、《白虎通义》乃趋于定型。它的核心思想就是以木→火→土→金→水的顺次流变所体现出的生→长→化→收→藏的属性来对应春夏秋冬时间上的自然流变节律，进而把这种顺序绝对化。为了处理四季与五行之间不搭配的矛盾，它又认为“土”为“五行之主”而“兼有四时”，不主一季（五行与四时搭配问题的具体演变过程非常的复杂，也始终是困绕前人的难题。本文只取《春秋繁露》、《白虎通义》的说法为定论）。以图表示，则木→火→土→金→水分别对应东→南→中→西→北，仁→礼→信→义→智（在这里，五德与五行的对应排序有多种说法，本文只取为后世所接受的《白虎通义》中的说法）和春→夏→（季夏）→秋→冬。至此，该理论在经过反复的变动中已经相当完善。我们有理由相信，古人确实真诚地以为，五行与四时之间存在着内在的联系，而以上理论是说明五行与四时相配合的唯一“合理”的固定模式。然而，《太极图说》以此理论作为对《太极图》中“五行”思想的解说却显然是不成功的：原图中“五行”所“展现出”的顺序却是水→火→木→金→土（诚如上文所反复指出的，这一“顺序”，本来也并不表示五者之间一种单线式的先后顺序），这应该是说：该图中水火、火木、金木、土水之间都两两相克，难说是“顺布”。当然，它们在整体上也绝不存在与“四时行焉”有什么必然的联系。恰如冯友兰先生所指出的：“不过照数目的次序，每年的四季，应该先冬（水），次夏（火），次春（木），次秋（金）。为什么五行的次序与四时的次序不合？关于这点，他们没有解释。”［５］（第312页）事实上，并不是他们没有解释，而是这种五行理论本身就与四时流变无关。在《太极图说》之前也没有人将该五行模式与四时更替进行比附。
显然，旧本《太极图》所要表达的思想原本就与“五气顺布，四时行焉”的说法无关，《太极图说》以“阳变阴合而生水火木金土，五气顺布，四时行焉”来解说《太极图》中的“五行”思想似乎是关公战秦琼，不着边际。这一矛盾提示我们，《太极图》与《太极图说》不会出于同一个人之手。
二
其实，五行思想源远流长，它的具体流变也相当复杂。在五行思想的发展中，始终有两种五行思想系统各自在独立流传而并行不悖：其一注重揭示五行之间以时间为主线的生克流变关系，它可以和四时更替结合在一起；其二则注重揭示五行在整体上的对待关系，不能和四时更替相结合，而后者正是旧本《太极图》所要表述的“五行”理论。该五行理论以《尚书·洪范》中的五行序列为依托，在今本《易传》中，它以“大衍数”的形式出现（马王堆汉墓出土的帛书本《易传》中并没有这一段，证明它是晚出的），在两汉之际渐渐形成。《汉书·五行志》有：“汉兴，承秦灭学之后，景武之世，董仲舒治公羊春秋，始推阴阳，为儒者宗。宣元之后，刘向治谷梁春秋，数其祸福，传以洪范，与仲舒错，至向子歆治左氏传，其春秋意亦已乖矣。言五行传，又颇不同。”［6］(第463页)。这一说法抛开其中可能有的今古文学派之争不谈，表明在汉代确实存在两种各自独立的五行理论。继而，《汉书·五行志》就引述过这种附在“左传说”之后的“五行说”：“天以一生水，地以二生火，天以三生木，地以四生金，天以五生土，五位皆以五而合，而阴阳易位”（同上，第464页）。这最后一句是说，以上的“五行”生数与五相和变成了地六成水，天七成火，地八成木，天九成金，地十成土。以上的“五行”生数与“五行”成数配合，其阴阳属性也会发生相应的变化。该理论中间经过《太玄》的发展，在《周易参同契》中有了成熟的应用。该“五行”理论在后来又发展为突出强调五行之间在数上的结构性与一体性的“河图”、“洛书”模式五行理论，广为道教，风水、相术等理论所借用，却基本上总是游离在儒学以尊德性为本质的正统理论之外，以至于清代学者如黄宗羲、胡渭等人始终视之为异端，想要把它排斥出儒学的正统传承之外。
那么，以上所提到的两种“五行”理论是不是可以合二为一呢？也就是说，《太极图》是否想要在图中把这两种“五行”理论结合在一起呢？诚如前人的一致看法，两种理论一个重在强调五行之间超时间性的，结构上的对待关系、共在关系，而非五行之间“各主一季”、由此到彼的单线传递关系；一个则重在强调历时性的，由此到彼的流行关系。初看二者颇有一言体，一言用的味道，似乎有二者可以结合的理论基础。但事实上，在朱熹之前从来没有人做过这样的尝试，尤其没有想到要把它们结合在同一幅图里。基于它们各自流变顺序和所对应方位上的对立，在不改变各自所对应的图的模式的前提下，二者起码在以图的表达形式上是无法调和的。这也是朱熹不得不去改动旧本《太极图》来弥合这一矛盾的根本原因。
在宋刻本《元公周先生濂溪集》中收有署名为前人的《五行说》，其中就提出了这两种“五行”理论的比较：“五行之序，以质之所生而言……则阴阳之气各盛，相交相抟凝而成质；以气之行而言，则一阴一阳往来相代，木火金水云者，各几其中而分老少耳，故其序各由少而老，土则分旺四季而位居中者也。此五之序若参差而造化所以为发育之具，实并行而不相悖。盖质则阴阳交错，凝合而成；气则阴阳两端循环而已。质曰水火木金，盖以阴阳相间而言，犹曰东西南北，所谓对代（待）者也；气曰木火金水，盖以阴阳相因而言，犹曰东南西北，所谓流行者也。质所一定而不易，气则变化而无穷，所谓易也。”［3］（卷三，第81页）。这里，作者只是在泛泛的比较两种“五行”理论的不同，但他并没有提出要在图上将二者结合起来，而朱熹则是明显的借鉴了此说，要把它们融合在同一幅图里。他在对经过他改动过的新图进行解释时说：“有太极则一动一静而两仪分，有阴阳则一变一合而五行具，然五行者质具于地而气形于天者也。以质而语，其生之序则曰水火木金土，而水木阴也，火金阳也；以气而语其行之序，则曰木火土金水，而木火阳也，金水阴也。又统而言之，则气阳而质阴也。又错而言之，则动阳而静阴也。”（同上，卷一，第28页）无疑是这一努力的最好体现。当然，前提是他必须要对旧本《太极图》做出改动，从而使新图能更好的迁就于《太极图说》对“五行”理论的表述。
我们说，朱熹对旧本《太极图》的改动是不成功的。且不说原图的作者是否真的就有这样的想法，即使是在经过朱熹改定后的通行本《太极图》中（显然，朱熹对第三层图的改定如把原图中由水经土到木的连线改为绕土而过的直线，就是要努力体现出该图木→火→土→金→水单线的五行流变顺序），我们也只能看到一个非常曲折而非“顺布”的五行流变顺序。看得出，虽然朱熹努力想在改定后的新图中体现出《太极图》与《春秋繁露》相一致的五行和四时对应的五行流变顺序。但他仅仅通过改定原图中五行之间连线来体现这种一致性的努力却并不成功。经过朱熹的改定，固然可以体现出“五行”之间单线的流变关系，但是为原图所强调的以土为中心，“五行”之间浑然一体所谓“五行，一阴阳也；阴阳，一太极也”的两相对待而又整体统一的思想（在原图，这一思想是通过中央土与其它四者之间分别直接的以线相贯通的方式体现出来的）却被破坏了，这也导致了太极图第二层图与第三层图在表达内容上的割裂。此诚所谓得之于此而失之于彼。至少给人的感觉是朱熹是在把两套原本无关的五行理论生硬的扭合在一起。
由上可见，在对五行理论的表达上，《太极图》与《太极图说》是不同的，这充分说明，《太极图》与《太极图说》不会是由同一个人所做。前人认为《太极图》出于陈抟而非周敦颐的说法可能是有道理的。
附图一 朱震《汉上易传》所录之“旧本《太极图》” 附图二 经朱熹改定后的通行本《太极图》
参考文献：
［1］（元）脱脱.宋史：第36册［Ｍ］.北京:中华书局．
［２］李申.易图考［Ｍ］ 北京:北京大学出版社,2001.
［３］周敦颐.元公周先生濂溪集［Ｍ］. 北京:书目文献出版社,1988.
［４］白奚. 稷下学研究［Ｍ］.北京:三联出版社,1998.
［５］冯友兰.中国哲学史新编：第二册［Ｍ］.北京:人民出版社,1986.
［６］班固.前汉书［Ｍ］.北京:中华书局,1998.
（原载《周易研究》2003年第4期）
Sacred-Texts Taoism老子道德經
Sacred-Texts Taoism
________________________________________
Tao Te Ching老子道德經【原文】http://w3.estmtc.tp.edu.tw/aode/
by Lao-tzu
J. Legge, Translator
(Sacred Books of the East, Vol 39) [1891]
1
The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and nchanging name.
(Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things.
Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see.
Under these two aspects, it is really the same; but as development
takes place, it receives the different names. Together we call them
the Mystery. Where the Mystery is the deepest is the gate of all that
is subtle and wonderful.
________________________________________
2
All in the world know the beauty of the beautiful, and in doing
this they have (the idea of) what ugliness is; they all know the skill
of the skilful, and in doing this they have (the idea of) what the
want of skill is.
So it is that existence and non-existence give birth the one to
(the idea of) the other; that difficulty and ease produce the one (the
idea of) the other; that length and shortness fashion out the one the
figure of the other; that (the ideas of) height and lowness arise from
the contrast of the one with the other; that the musical notes and
tones become harmonious through the relation of one with another; and
that being before and behind give the idea of one following another.
Therefore the sage manages affairs without doing anything, and
conveys his instructions without the use of speech.
All things spring up, and there is not one which declines to show
itself; they grow, and there is no claim made for their ownership;
they go through their processes, and there is no expectation (of a
reward for the results). The work is accomplished, and there is no
resting in it (as an achievement).
The work is done, but how no one can see;
'Tis this that makes the power not cease to be.
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3
Not to value and employ men of superior ability is the way to
keep the people from rivalry among themselves; not to prize articles
which are difficult to procure is the way to keep them from becoming
thieves; not to show them what is likely to excite their desires is
the way to keep their minds from disorder.
Therefore the sage, in the exercise of his government, empties
their minds, fills their bellies, weakens their wills, and strengthens
their bones.
He constantly (tries to) keep them without knowledge and without
desire, and where there are those who have knowledge, to keep them
from presuming to act (on it). When there is this abstinence from
action, good order is universal.
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4
The Tao is (like) the emptiness of a vessel; and in our
employment of it we must be on our guard against all fulness. How
deep and unfathomable it is, as if it were the Honoured Ancestor of
all things!
We should blunt our sharp points, and unravel the complications of
things; we should attemper our brightness, and bring ourselves into
agreement with the obscurity of others. How pure and still the Tao
is, as if it would ever so continue!
I do not know whose son it is. It might appear to have been before
God.
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5
Heaven and earth do not act from (the impulse of) any wish to be
benevolent; they deal with all things as the dogs of grass are dealt
with. The sages do not act from (any wish to be) benevolent; they
deal with the people as the dogs of grass are dealt with.
May not the space between heaven and earth be compared to a
bellows?
'Tis emptied, yet it loses not its power;
'Tis moved again, and sends forth air the more.
Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free.
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6
The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.
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7
Heaven is long-enduring and earth continues long. The reason
why heaven and earth are able to endure and continue thus long is
because they do not live of, or for, themselves. This is how they are
able to continue and endure.
Therefore the sage puts his own person last, and yet it is found in
the foremost place; he treats his person as if it were foreign to him,
and yet that person is preserved. Is it not because he has no
personal and private ends, that therefore such ends are realised?
________________________________________
8
The highest excellence is like (that of) water. The excellence
of water appears in its benefiting all things, and in its occupying,
without striving (to the contrary), the low place which all men
dislike. Hence (its way) is near to (that of) the Tao.
The excellence of a residence is in (the suitability of) the place;
that of the mind is in abysmal stillness; that of associations is in
their being with the virtuous; that of government is in its securing
good order; that of (the conduct of) affairs is in its ability; and
that of (the initiation of) any movement is in its timeliness.
And when (one with the highest excellence) does not wrangle (about
his low position), no one finds fault with him.
________________________________________
9
It is better to leave a vessel unfilled, than to attempt to
carry it when it is full. If you keep feeling a point that has been
sharpened, the point cannot long preserve its sharpness.
When gold and jade fill the hall, their possessor cannot keep them
safe. When wealth and honours lead to arrogancy, this brings its evil
on itself. When the work is done, and one's name is becoming
distinguished, to withdraw into obscurity is the way of Heaven.
________________________________________
10
When the intelligent and animal souls are held together in one
embrace, they can be kept from separating. When one gives undivided
attention to the (vital) breath, and brings it to the utmost degree of
pliancy, he can become as a (tender) babe. When he has cleansed away
the most mysterious sights (of his imagination), he can become without
a flaw.
In loving the people and ruling the state, cannot he proceed
without any (purpose of) action? In the opening and shutting of his
gates of heaven, cannot he do so as a female bird? While his
intelligence reaches in every direction, cannot he (appear to) be
without knowledge?
(The Tao) produces (all things) and nourishes them; it produces
them and does not claim them as its own; it does all, and yet does not
boast of it; it presides over all, and yet does not control them.
This is what is called 'The mysterious Quality' (of the Tao).
________________________________________
11
The thirty spokes unite in the one nave; but it is on the empty
space (for the axle), that the use of the wheel depends. Clay is
fashioned into vessels; but it is on their empty hollowness, that
their use depends. The door and windows are cut out (from the walls)
to form an apartment; but it is on the empty space (within), that its
use depends. Therefore, what has a (positive) existence serves for
profitable adaptation, and what has not that for (actual) usefulness.
________________________________________
12
Colour's five hues from th' eyes their sight will take;
Music's five notes the ears as deaf can make;
The flavours five deprive the mouth of taste;
The chariot course, and the wild hunting waste
Make mad the mind; and objects rare and strange,
Sought for, men's conduct will to evil change.
Therefore the sage seeks to satisfy (the craving of) the belly, and
not the (insatiable longing of the) eyes. He puts from him the
latter, and prefers to seek the former.
________________________________________
13
Favour and disgrace would seem equally to be feared; honour and
great calamity, to be regarded as personal conditions (of the same
kind).
What is meant by speaking thus of favour and disgrace? Disgrace is
being in a low position (after the enjoyment of favour). The getting
that (favour) leads to the apprehension (of losing it), and the losing
it leads to the fear of (still greater calamity):--this is what is
meant by saying that favour and disgrace would seem equally to be
feared.
And what is meant by saying that honour and great calamity are to be
(similarly) regarded as personal conditions? What makes me liable to
great calamity is my having the body (which I call myself); if I had
not the body, what great calamity could come to me?
Therefore he who would administer the kingdom, honouring it as he
honours his own person, may be employed to govern it, and he who would
administer it with the love which he bears to his own person may be
entrusted with it.
________________________________________
14
We look at it, and we do not see it, and we name it 'the
Equable.' We listen to it, and we do not hear it, and we name it 'the
Inaudible.' We try to grasp it, and do not get hold of it, and we
name it 'the Subtle.' With these three qualities, it cannot be made
the subject of description; and hence we blend them together and
obtain The One.
Its upper part is not bright, and its lower part is not obscure.
Ceaseless in its action, it yet cannot be named, and then it again
returns and becomes nothing. This is called the Form of the Formless,
and the Semblance of the Invisible; this is called the Fleeting and
Indeterminable.
We meet it and do not see its Front; we follow it, and do not see
its Back. When we can lay hold of the Tao of old to direct the things
of the present day, and are able to know it as it was of old in the
beginning, this is called (unwinding) the clue of Tao.
________________________________________
15
The skilful masters (of the Tao) in old times, with a subtle
and exquisite penetration, comprehended its mysteries, and were deep
(also) so as to elude men's knowledge. As they were thus beyond men's
knowledge, I will make an effort to describe of what sort they
appeared to be.
Shrinking looked they like those who wade through a stream in
winter; irresolute like those who are afraid of all around them; grave
like a guest (in awe of his host); evanescent like ice that is melting
away; unpretentious like wood that has not been fashioned into
anything; vacant like a valley, and dull like muddy water.
Who can (make) the muddy water (clear)? Let it be still, and it
will gradually become clear. Who can secure the condition of rest?
Let movement go on, and the condition of rest will gradually arise.
They who preserve this method of the Tao do not wish to be full (of
themselves). It is through their not being full of themselves that
they can afford to seem worn and not appear new and complete.
________________________________________
16
The (state of) vacancy should be brought to the utmost degree,
and that of stillness guarded with unwearying vigour. All things
alike go through their processes of activity, and (then) we see them
return (to their original state). When things (in the vegetable
world) have displayed their luxuriant growth, we see each of them
return to its root. This returning to their root is what we call the
state of stillness; and that stillness may be called a reporting that
they have fulfilled their appointed end.
The report of that fulfilment is the regular, unchanging rule. To
know that unchanging rule is to be intelligent; not to know it leads
to wild movements and evil issues. The knowledge of that unchanging
rule produces a (grand) capacity and forbearance, and that capacity
and forbearance lead to a community (of feeling with all things).
From this community of feeling comes a kingliness of character; and he
who is king-like goes on to be heaven-like. In that likeness to
heaven he possesses the Tao. Possessed of the Tao, he endures long;
and to the end of his bodily life, is exempt from all danger of decay.
________________________________________
17
In the highest antiquity, (the people) did not know that there
were (their rulers). In the next age they loved them and praised
them. In the next they feared them; in the next they despised them.
Thus it was that when faith (in the Tao) was deficient (in the rulers)
a want of faith in them ensued (in the people).
How irresolute did those (earliest rulers) appear, showing (by
their reticence) the importance which they set upon their words!
Their work was done and their undertakings were successful, while the
people all said, 'We are as we are, of ourselves!'
________________________________________
18
When the Great Tao (Way or Method) ceased to be observed,
benevolence and righteousness came into vogue. (Then) appeared wisdom
and shrewdness, and there ensued great hypocrisy.
When harmony no longer prevailed throughout the six kinships,
filial sons found their manifestation; when the states and clans fell
into disorder, loyal ministers appeared.
________________________________________
19
If we could renounce our sageness and discard our wisdom, it
would be better for the people a hundredfold. If we could renounce
our benevolence and discard our righteousness, the people would again
become filial and kindly. If we could renounce our artful
contrivances and discard our (scheming for) gain, there would be no
thieves nor robbers.
Those three methods (of government)
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views, and courses plain and true
Would selfish ends and many lusts eschew.
________________________________________
20
When we renounce learning we have no troubles.
The (ready) 'yes,' and (flattering) 'yea;'--
Small is the difference they display.
But mark their issues, good and ill;--
What space the gulf between shall fill?
What all men fear is indeed to be feared; but how wide and without end
is the range of questions (asking to be discussed)!
The multitude of men look satisfied and pleased; as if enjoying a
full banquet, as if mounted on a tower in spring. I alone seem
listless and still, my desires having as yet given no indication of
their presence. I am like an infant which has not yet smiled. I look
dejected and forlorn, as if I had no home to go to. The multitude of
men all have enough and to spare. I alone seem to have lost
everything. My mind is that of a stupid man; I am in a state of
chaos.
Ordinary men look bright and intelligent, while I alone seem to be
benighted. They look full of discrimination, while I alone am dull
and confused. I seem to be carried about as on the sea, drifting as
if I had nowhere to rest. All men have their spheres of action, while
I alone seem dull and incapable, like a rude borderer. (Thus) I alone
am different from other men, but I value the nursing-mother (the Tao).
________________________________________
21
The grandest forms of active force
From Tao come, their only source.
Who can of Tao the nature tell?
Our sight it flies, our touch as well.
Eluding sight, eluding touch,
The forms of things all in it crouch;
Eluding touch, eluding sight,
There are their semblances, all right.
Profound it is, dark and obscure;
Things' essences all there endure.
Those essences the truth enfold
Of what, when seen, shall then be told.
Now it is so; 'twas so of old.
Its name--what passes not away;
So, in their beautiful array,
Things form and never know decay.
How know I that it is so with all the beauties of existing things? By
this (nature of the Tao).
________________________________________
22
The partial becomes complete; the crooked, straight; the empty,
full; the worn out, new. He whose (desires) are few gets them; he
whose (desires) are many goes astray.
Therefore the sage holds in his embrace the one thing (of
humility), and manifests it to all the world. He is free from self-
display, and therefore he shines; from self-assertion, and therefore
he is distinguished; from self-boasting, and therefore his merit is
acknowledged; from self-complacency, and therefore he acquires
superiority. It is because he is thus free from striving that
therefore no one in the world is able to strive with him.
That saying of the ancients that 'the partial becomes complete' was
not vainly spoken:--all real completion is comprehended under it.
________________________________________
23
Abstaining from speech marks him who is obeying the spontaneity
of his nature. A violent wind does not last for a whole morning; a
sudden rain does not last for the whole day. To whom is it that these
(two) things are owing? To Heaven and Earth. If Heaven and Earth
cannot make such (spasmodic) actings last long, how much less can man!
Therefore when one is making the Tao his business, those who are
also pursuing it, agree with him in it, and those who are making the
manifestation of its course their object agree with him in that; while
even those who are failing in both these things agree with him where
they fail.
Hence, those with whom he agrees as to the Tao have the happiness
of attaining to it; those with whom he agrees as to its manifestation
have the happiness of attaining to it; and those with whom he agrees
in their failure have also the happiness of attaining (to the Tao).
(But) when there is not faith sufficient (on his part), a want of
faith (in him) ensues (on the part of the others).
________________________________________
24
He who stands on his tiptoes does not stand firm; he who stretches
his legs does not walk (easily). (So), he who displays himself does
not shine; he who asserts his own views is not distinguished; he who
vaunts himself does not find his merit acknowledged; he who is self-
conceited has no superiority allowed to him. Such conditions, viewed
from the standpoint of the Tao, are like remnants of food, or a tumour
on the body, which all dislike. Hence those who pursue (the course)
of the Tao do not adopt and allow them.
25
There was something undefined and complete, coming into
existence before Heaven and Earth. How still it was and formless,
standing alone, and undergoing no change, reaching everywhere and in
no danger (of being exhausted)! It may be regarded as the Mother of
all things.
I do not know its name, and I give it the designation of the Tao
(the Way or Course). Making an effort (further) to give it a name I
call it The Great.
Great, it passes on (in constant flow). Passing on, it becomes
remote. Having become remote, it returns. Therefore the Tao is
great; Heaven is great; Earth is great; and the (sage) king is also
great. In the universe there are four that are great, and the (sage)
king is one of them.
Man takes his law from the Earth; the Earth takes its law from
Heaven; Heaven takes its law from the Tao. The law of the Tao is its
being what it is.
________________________________________
26
Gravity is the root of lightness; stillness, the ruler of
movement.
Therefore a wise prince, marching the whole day, does not go far
from his baggage waggons. Although he may have brilliant prospects to
look at, he quietly remains (in his proper place), indifferent to
them. How should the lord of a myriad chariots carry himself lightly
before the kingdom? If he do act lightly, he has lost his root (of
gravity); if he proceed to active movement, he will lose his throne.
________________________________________
27
The skilful traveller leaves no traces of his wheels or
footsteps; the skilful speaker says nothing that can be found fault
with or blamed; the skilful reckoner uses no tallies; the skilful
closer needs no bolts or bars, while to open what he has shut will be
impossible; the skilful binder uses no strings or knots, while to
unloose what he has bound will be impossible. In the same way the
sage is always skilful at saving men, and so he does not cast away any
man; he is always skilful at saving things, and so he does not cast
away anything. This is called 'Hiding the light of his procedure.'
Therefore the man of skill is a master (to be looked up to) by him
who has not the skill; and he who has not the skill is the helper of
(the reputation of) him who has the skill. If the one did not honour
his master, and the other did not rejoice in his helper, an
(observer), though intelligent, might greatly err about them. This is
called 'The utmost degree of mystery.'
________________________________________
28
Who knows his manhood's strength,
Yet still his female feebleness maintains;
As to one channel flow the many drains,
All come to him, yea, all beneath the sky.
Thus he the constant excellence retains;
The simple child again, free from all stains.
Who knows how white attracts,
Yet always keeps himself within black's shade,
The pattern of humility displayed,
Displayed in view of all beneath the sky;
He in the unchanging excellence arrayed,
Endless return to man's first state has made.
Who knows how glory shines,
Yet loves disgrace, nor e'er for it is pale;
Behold his presence in a spacious vale,
To which men come from all beneath the sky.
The unchanging excellence completes its tale;
The simple infant man in him we hail.
The unwrought material, when divided and distributed, forms
vessels. The sage, when employed, becomes the Head of all the
Officers (of government); and in his greatest regulations he employs
no violent measures.
________________________________________
29
If any one should wish to get the kingdom for himself, and to
effect this by what he does, I see that he will not succeed. The
kingdom is a spirit-like thing, and cannot be got by active doing. He
who would so win it destroys it; he who would hold it in his grasp
loses it.
The course and nature of things is such that
What was in front is now behind;
What warmed anon we freezing find.
Strength is of weakness oft the spoil;
The store in ruins mocks our toil.
Hence the sage puts away excessive effort, extravagance, and easy
indulgence.
________________________________________
30
He who would assist a lord of men in harmony with the Tao will
not assert his mastery in the kingdom by force of arms. Such a course
is sure to meet with its proper return.
Wherever a host is stationed, briars and thorns spring up. In the
sequence of great armies there are sure to be bad years.
A skilful (commander) strikes a decisive blow, and stops. He does
not dare (by continuing his operations) to assert and complete his
mastery. He will strike the blow, but will be on his guard against
being vain or boastful or arrogant in consequence of it. He strikes
it as a matter of necessity; he strikes it, but not from a wish for
mastery.
When things have attained their strong maturity they become old.
This may be said to be not in accordance with the Tao: and what is not
in accordance with it soon comes to an end.
________________________________________
31
Now arms, however beautiful, are instruments of evil omen,
hateful, it may be said, to all creatures. Therefore they who have
the Tao do not like to employ them.
The superior man ordinarily considers the left hand the most
honourable place, but in time of war the right hand. Those sharp
weapons are instruments of evil omen, and not the instruments of the
superior man;--he uses them only on the compulsion of necessity. Calm
and repose are what he prizes; victory (by force of arms) is to him
undesirable. To consider this desirable would be to delight in the
slaughter of men; and he who delights in the slaughter of men cannot
get his will in the kingdom.
On occasions of festivity to be on the left hand is the prized
position; on occasions of mourning, the right hand. The second in
command of the army has his place on the left; the general commanding
in chief has his on the right;--his place, that is, is assigned to him
as in the rites of mourning. He who has killed multitudes of men
should weep for them with the bitterest grief; and the victor in
battle has his place (rightly) according to those rites.
________________________________________
32
The Tao, considered as unchanging, has no name.
Though in its primordial simplicity it may be small, the whole
world dares not deal with (one embodying) it as a minister. If a
feudal prince or the king could guard and hold it, all would
spontaneously submit themselves to him.
Heaven and Earth (under its guidance) unite together and send down
the sweet dew, which, without the directions of men, reaches equally
everywhere as of its own accord.
As soon as it proceeds to action, it has a name. When it once has
that name, (men) can know to rest in it. When they know to rest in
it, they can be free from all risk of failure and error.
The relation of the Tao to all the world is like that of the great
rivers and seas to the streams from the valleys.
________________________________________
33
He who knows other men is discerning; he who knows himself is
intelligent. He who overcomes others is strong; he who overcomes
himself is mighty. He who is satisfied with his lot is rich; he who
goes on acting with energy has a (firm) will.
He who does not fail in the requirements of his position, continues
long; he who dies and yet does not perish, has longevity.
________________________________________
34
All-pervading is the Great Tao! It may be found on the left
hand and on the right.
All things depend on it for their production, which it gives to
them, not one refusing obedience to it. When its work is
accomplished, it does not claim the name of having done it. It
clothes all things as with a garment, and makes no assumption of being
their lord;--it may be named in the smallest things. All things
return (to their root and disappear), and do not know that it is it
which presides over their doing so;--it may be named in the greatest
things.
Hence the sage is able (in the same way) to accomplish his great
achievements. It is through his not making himself great that he can
accomplish them.
________________________________________
35
To him who holds in his hands the Great Image (of the invisible
Tao), the whole world repairs. Men resort to him, and receive no
hurt, but (find) rest, peace, and the feeling of ease.
Music and dainties will make the passing guest stop (for a time).
But though the Tao as it comes from the mouth, seems insipid and has
no flavour, though it seems not worth being looked at or listened to,
the use of it is inexhaustible.
________________________________________
36
When one is about to take an inspiration, he is sure to make a
(previous) expiration; when he is going to weaken another, he will
first strengthen him; when he is going to overthrow another, he will
first have raised him up; when he is going to despoil another, he will
first have made gifts to him:--this is called 'Hiding the light (of
his procedure).'
The soft overcomes the hard; and the weak the strong.
Fishes should not be taken from the deep; instruments for the
profit of a state should not be shown to the people.
________________________________________
37
The Tao in its regular course does nothing (for the sake of
doing it), and so there is nothing which it does not do.
If princes and kings were able to maintain it, all things would of
themselves be transformed by them.
If this transformation became to me an object of desire, I would
express the desire by the nameless simplicity.
Simplicity without a name
Is free from all external aim.
With no desire, at rest and still,
All things go right as of their will.
________________________________________
38
(Those who) possessed in highest degree the attributes (of the
Tao) did not (seek) to show them, and therefore they possessed them
(in fullest measure). (Those who) possessed in a lower degree those
attributes (sought how) not to lose them, and therefore they did not
possess them (in fullest measure).
(Those who) possessed in the highest degree those attributes did
nothing (with a purpose), and had no need to do anything. (Those who)
possessed them in a lower degree were (always) doing, and had need to
be so doing.
(Those who) possessed the highest benevolence were (always seeking)
to carry it out, and had no need to be doing so. (Those who)
possessed the highest righteousness were (always seeking) to carry it
out, and had need to be so doing.
(Those who) possessed the highest (sense of) propriety were (always
seeking) to show it, and when men did not respond to it, they bared
the arm and marched up to them.
Thus it was that when the Tao was lost, its attributes appeared;
when its attributes were lost, benevolence appeared; when benevolence
was lost, righteousness appeared; and when righteousness was lost, the
proprieties appeared.
Now propriety is the attenuated form of leal-heartedness and good
faith, and is also the commencement of disorder; swift apprehension is
(only) a flower of the Tao, and is the beginning of stupidity.
Thus it is that the Great man abides by what is solid, and eschews
what is flimsy; dwells with the fruit and not with the flower. It is
thus that he puts away the one and makes choice of the other.
________________________________________
39
The things which from of old have got the One (the Tao) are--
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give.
All these are the results of the One (Tao).
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, 'twould break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.
Thus it is that dignity finds its (firm) root in its (previous)
meanness, and what is lofty finds its stability in the lowness (from
which it rises). Hence princes and kings call themselves 'Orphans,'
'Men of small virtue,' and as 'Carriages without a nave.' Is not this
an acknowledgment that in their considering themselves mean they see
the foundation of their dignity? So it is that in the enumeration of
the different parts of a carriage we do not come on what makes it
answer the ends of a carriage. They do not wish to show themselves
elegant-looking as jade, but (prefer) to be coarse-looking as an
(ordinary) stone.
________________________________________
40
The movement of the Tao
By contraries proceeds;
And weakness marks the course
Of Tao's mighty deeds.
All things under heaven sprang from It as existing (and named);
that existence sprang from It as non-existent (and not named).
________________________________________
41
Scholars of the highest class, when they hear about the Tao,
earnestly carry it into practice. Scholars of the middle class, when
they have heard about it, seem now to keep it and now to lose it.
Scholars of the lowest class, when they have heard about it, laugh
greatly at it. If it were not (thus) laughed at, it would not be fit
to be the Tao.
Therefore the sentence-makers have thus expressed themselves:--
'The Tao, when brightest seen, seems light to lack;
Who progress in it makes, seems drawing back;
Its even way is like a rugged track.
Its highest virtue from the vale doth rise;
Its greatest beauty seems to offend the eyes;
And he has most whose lot the least supplies.
Its firmest virtue seems but poor and low;
Its solid truth seems change to undergo;
Its largest square doth yet no corner show
A vessel great, it is the slowest made;
Loud is its sound, but never word it said;
A semblance great, the shadow of a shade.'
The Tao is hidden, and has no name; but it is the Tao which is
skilful at imparting (to all things what they need) and making them
complete.
________________________________________
42
The Tao produced One; One produced Two; Two produced Three;
Three produced All things. All things leave behind them the Obscurity
(out of which they have come), and go forward to embrace the
Brightness (into which they have emerged), while they are harmonised
by the Breath of Vacancy.
What men dislike is to be orphans, to have little virtue, to be as
carriages without naves; and yet these are the designations which
kings and princes use for themselves. So it is that some things are
increased by being diminished, and others are diminished by being
increased.
What other men (thus) teach, I also teach. The violent and strong
do not die their natural death. I will make this the basis of my
teaching.
________________________________________
43
The softest thing in the world dashes against and overcomes the
hardest; that which has no (substantial) existence enters where there
is no crevice. I know hereby what advantage belongs to doing nothing
(with a purpose).
There are few in the world who attain to the teaching without
words, and the advantage arising from non-action.
________________________________________
44
Or fame or life,
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life:--which brings
Sorrow and pain more near?
Thus we may see,
Who cleaves to fame
Rejects what is more great;
Who loves large stores
Gives up the richer state.
Who is content
Needs fear no shame.
Who knows to stop
Incurs no blame.
From danger free
Long live shall he.
________________________________________
45
Who thinks his great achievements poor
Shall find his vigour long endure.
Of greatest fulness, deemed a void,
Exhaustion ne'er shall stem the tide.
Do thou what's straight still crooked deem;
Thy greatest art still stupid seem,
And eloquence a stammering scream.
Constant action overcomes cold; being still overcomes heat. Purity
and stillness give the correct law to all under heaven.
________________________________________
46
When the Tao prevails in the world, they send back their swift
horses to (draw) the dung-carts. When the Tao is disregarded in the
world, the war-horses breed in the border lands.
There is no guilt greater than to sanction ambition; no calamity
greater than to be discontented with one's lot; no fault greater than
the wish to be getting. Therefore the sufficiency of contentment is
an enduring and unchanging sufficiency.
________________________________________
47
Without going outside his door, one understands (all that takes
place) under the sky; without looking out from his window, one sees
the Tao of Heaven. The farther that one goes out (from himself), the
less he knows.
Therefore the sages got their knowledge without travelling; gave
their (right) names to things without seeing them; and accomplished
their ends without any purpose of doing so.
________________________________________
48
He who devotes himself to learning (seeks) from day to day to
increase (his knowledge); he who devotes himself to the Tao (seeks)
from day to day to diminish (his doing).
He diminishes it and again diminishes it, till he arrives at doing
nothing (on purpose). Having arrived at this point of non-action,
there is nothing which he does not do.
He who gets as his own all under heaven does so by giving himself
no trouble (with that end). If one take trouble (with that end), he
is not equal to getting as his own all under heaven.
________________________________________
49
The sage has no invariable mind of his own; he makes the mind
of the people his mind.
To those who are good (to me), I am good; and to those who are not
good (to me), I am also good;--and thus (all) get to be good. To
those who are sincere (with me), I am sincere; and to those who are
not sincere (with me), I am also sincere;--and thus (all) get to be
sincere.
The sage has in the world an appearance of indecision, and keeps
his mind in a state of indifference to all. The people all keep their
eyes and ears directed to him, and he deals with them all as his
children.
50
Men come forth and live; they enter (again) and die.
Of every ten three are ministers of life (to themselves); and three
are ministers of death.
There are also three in every ten whose aim is to live, but whose
movements tend to the land (or place) of death. And for what reason?
Because of their excessive endeavours to perpetuate life.
But I have heard that he who is skilful in managing the life
entrusted to him for a time travels on the land without having to shun
rhinoceros or tiger, and enters a host without having to avoid buff
coat or sharp weapon. The rhinoceros finds no place in him into which
to thrust its horn, nor the tiger a place in which to fix its claws,
nor the weapon a place to admit its point. And for what reason?
Because there is in him no place of death.
________________________________________
51
All things are produced by the Tao, and nourished by its
outflowing operation. They receive their forms according to the
nature of each, and are completed according to the circumstances of
their condition. Therefore all things without exception honour the
Tao, and exalt its outflowing operation.
This honouring of the Tao and exalting of its operation is not the
result of any ordination, but always a spontaneous tribute.
Thus it is that the Tao produces (all things), nourishes them,
brings them to their full growth, nurses them, completes them, matures
them, maintains them, and overspreads them.
It produces them and makes no claim to the possession of them; it
carries them through their processes and does not vaunt its ability in
doing so; it brings them to maturity and exercises no control over
them;--this is called its mysterious operation.
________________________________________
52
(The Tao) which originated all under the sky is to be
considered as the mother of them all.
When the mother is found, we know what her children should be.
When one knows that he is his mother's child, and proceeds to guard
(the qualities of) the mother that belong to him, to the end of his
life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his
nostrils), and all his life he will be exempt from laborious exertion.
Let him keep his mouth open, and (spend his breath) in the promotion
of his affairs, and all his life there will be no safety for him.
The perception of what is small is (the secret of clear-
sightedness; the guarding of what is soft and tender is (the secret
of) strength.
Who uses well his light,
Reverting to its (source so) bright,
Will from his body ward all blight,
And hides the unchanging from men's sight.
________________________________________
53
If I were suddenly to become known, and (put into a position
to) conduct (a government) according to the Great Tao, what I should
be most afraid of would be a boastful display.
The great Tao (or way) is very level and easy; but people love the
by-ways.
Their court(-yards and buildings) shall be well kept, but their
fields shall be ill-cultivated, and their granaries very empty. They
shall wear elegant and ornamented robes, carry a sharp sword at their
girdle, pamper themselves in eating and drinking, and have a
superabundance of property and wealth;--such (princes) may be called
robbers and boasters. This is contrary to the Tao surely!
________________________________________
54
What (Tao's) skilful planter plants
Can never be uptorn;
What his skilful arms enfold,
From him can ne'er be borne.
Sons shall bring in lengthening line,
Sacrifices to his shrine.
Tao when nursed within one's self,
His vigour will make true;
And where the family it rules
What riches will accrue!
The neighbourhood where it prevails
In thriving will abound;
And when 'tis seen throughout the state,
Good fortune will be found.
Employ it the kingdom o'er,
And men thrive all around.
In this way the effect will be seen in the person, by the
observation of different cases; in the family; in the neighbourhood;
in the state; and in the kingdom.
How do I know that this effect is sure to hold thus all under the
sky? By this (method of observation).
________________________________________
55
He who has in himself abundantly the attributes (of the Tao) is
like an infant. Poisonous insects will not sting him; fierce beasts
will not seize him; birds of prey will not strike him.
(The infant's) bones are weak and its sinews soft, but yet its
grasp is firm. It knows not yet the union of male and female, and yet
its virile member may be excited;--showing the perfection of its
physical essence. All day long it will cry without its throat
becoming hoarse;--showing the harmony (in its constitution).
To him by whom this harmony is known,
(The secret of) the unchanging (Tao) is shown,
And in the knowledge wisdom finds its throne.
All life-increasing arts to evil turn;
Where the mind makes the vital breath to burn,
(False) is the strength, (and o'er it we should mourn.)
When things have become strong, they (then) become old, which may
be said to be contrary to the Tao. Whatever is contrary to the Tao
soon ends.
________________________________________
56
He who knows (the Tao) does not (care to) speak (about it); he
who is (ever ready to) speak about it does not know it.
He (who knows it) will keep his mouth shut and close the portals
(of his nostrils). He will blunt his sharp points and unravel the
complications of things; he will attemper his brightness, and bring
himself into agreement with the obscurity (of others). This is called
'the Mysterious Agreement.'
(Such an one) cannot be treated familiarly or distantly; he is
beyond all consideration of profit or injury; of nobility or
meanness:--he is the noblest man under heaven.
________________________________________
57
A state may be ruled by (measures of) correction; weapons of
war may be used with crafty dexterity; (but) the kingdom is made one's
own (only) by freedom from action and purpose.
How do I know that it is so? By these facts:--In the kingdom the
multiplication of prohibitive enactments increases the poverty of the
people; the more implements to add to their profit that the people
have, the greater disorder is there in the state and clan; the more
acts of crafty dexterity that men possess, the more do strange
contrivances appear; the more display there is of legislation, the
more thieves and robbers there are.
Therefore a sage has said, 'I will do nothing (of purpose), and the
people will be transformed of themselves; I will be fond of keeping
still, and the people will of themselves become correct. I will take
no trouble about it, and the people will of themselves become rich; I
will manifest no ambition, and the people will of themselves attain to
the primitive simplicity.'
________________________________________
58
The government that seems the most unwise,
Oft goodness to the people best supplies;
That which is meddling, touching everything,
Will work but ill, and disappointment bring.
Misery!--happiness is to be found by its side! Happiness!--misery
lurks beneath it! Who knows what either will come to in the end?
Shall we then dispense with correction? The (method of) correction
shall by a turn become distortion, and the good in it shall by a turn
become evil. The delusion of the people (on this point) has indeed
subsisted for a long time.
Therefore the sage is (like) a square which cuts no one (with its
angles); (like) a corner which injures no one (with its sharpness).
He is straightforward, but allows himself no license; he is bright,
but does not dazzle.
________________________________________
59
For regulating the human (in our constitution) and rendering
the (proper) service to the heavenly, there is nothing like
moderation.
It is only by this moderation that there is effected an early
return (to man's normal state). That early return is what I call the
repeated accumulation of the attributes (of the Tao). With that
repeated accumulation of those attributes, there comes the subjugation
(of every obstacle to such return). Of this subjugation we know not
what shall be the limit; and when one knows not what the limit shall
be, he may be the ruler of a state.
He who possesses the mother of the state may continue long. His
case is like that (of the plant) of which we say that its roots are
deep and its flower stalks firm:--this is the way to secure that its
enduring life shall long be seen.
________________________________________
60
Governing a great state is like cooking small fish.
Let the kingdom be governed according to the Tao, and the manes of
the departed will not manifest their spiritual energy. It is not that
those manes have not that spiritual energy, but it will not be
employed to hurt men. It is not that it could not hurt men, but
neither does the ruling sage hurt them.
When these two do not injuriously affect each other, their good
influences converge in the virtue (of the Tao).
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61
What makes a great state is its being (like) a low-lying, down-
flowing (stream);--it becomes the centre to which tend (all the small
states) under heaven.
(To illustrate from) the case of all females:--the female always
overcomes the male by her stillness. Stillness may be considered (a
sort of) abasement.
Thus it is that a great state, by condescending to small states,
gains them for itself; and that small states, by abasing themselves to
a great state, win it over to them. In the one case the abasement
leads to gaining adherents, in the other case to procuring favour.
The great state only wishes to unite men together and nourish them;
a small state only wishes to be received by, and to serve, the other.
Each gets what it desires, but the great state must learn to abase
itself.
________________________________________
62
Tao has of all things the most honoured place.
No treasures give good men so rich a grace;
Bad men it guards, and doth their ill efface.
(Its) admirable words can purchase honour; (its) admirable deeds
can raise their performer above others. Even men who are not good are
not abandoned by it.
Therefore when the sovereign occupies his place as the Son of
Heaven, and he has appointed his three ducal ministers, though (a
prince) were to send in a round symbol-of-rank large enough to fill
both the hands, and that as the precursor of the team of horses (in
the court-yard), such an offering would not be equal to (a lesson of)
this Tao, which one might present on his knees.
Why was it that the ancients prized this Tao so much? Was it not
because it could be got by seeking for it, and the guilty could escape
(from the stain of their guilt) by it? This is the reason why all
under heaven consider it the most valuable thing.
________________________________________
63
(It is the way of the Tao) to act without (thinking of) acting;
to conduct affairs without (feeling the) trouble of them; to taste
without discerning any flavour; to consider what is small as great,
and a few as many; and to recompense injury with kindness.
(The master of it) anticipates things that are difficult while they
are easy, and does things that would become great while they are
small. All difficult things in the world are sure to arise from a
previous state in which they were easy, and all great things from one
in which they were small. Therefore the sage, while he never does
what is great, is able on that account to accomplish the greatest
things.
He who lightly promises is sure to keep but little faith; he who is
continually thinking things easy is sure to find them difficult.
Therefore the sage sees difficulty even in what seems easy, and so
never has any difficulties.
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64
That which is at rest is easily kept hold of; before a thing
has given indications of its presence, it is easy to take measures
against it; that which is brittle is easily broken; that which is very
small is easily dispersed. Action should be taken before a thing has
made its appearance; order should be secured before disorder has
begun.
The tree which fills the arms grew from the tiniest sprout; the
tower of nine storeys rose from a (small) heap of earth; the journey
of a thousand li commenced with a single step.
He who acts (with an ulterior purpose) does harm; he who takes hold
of a thing (in the same way) loses his hold. The sage does not act
(so), and therefore does no harm; he does not lay hold (so), and
therefore does not lose his bold. (But) people in their conduct of
affairs are constantly ruining them when they are on the eve of
success. If they were careful at the end, as (they should be) at the
beginning, they would not so ruin them.
Therefore the sage desires what (other men) do not desire, and does
not prize things difficult to get; he learns what (other men) do not
learn, and turns back to what the multitude of men have passed by.
Thus he helps the natural development of all things, and does not dare
to act (with an ulterior purpose of his own).
________________________________________
65
The ancients who showed their skill in practising the Tao did
so, not to enlighten the people, but rather to make them simple and
ignorant.
The difficulty in governing the people arises from their having
much knowledge. He who (tries to) govern a state by his wisdom is a
scourge to it; while he who does not (try to) do so is a blessing.
He who knows these two things finds in them also his model and
rule. Ability to know this model and rule constitutes what we call
the mysterious excellence (of a governor). Deep and far-reaching is
such mysterious excellence, showing indeed its possessor as opposite
to others, but leading them to a great conformity to him.
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66
That whereby the rivers and seas are able to receive the homage
and tribute of all the valley streams, is their skill in being lower
than they;--it is thus that they are the kings of them all. So it is
that the sage (ruler), wishing to be above men, puts himself by his
words below them, and, wishing to be before them, places his person
behind them.
In this way though he has his place above them, men do not feel his
weight, nor though he has his place before them, do they feel it an
injury to them.
Therefore all in the world delight to exalt him and do not weary of
him. Because he does not strive, no one finds it possible to strive
with him.
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67
All the world says that, while my Tao is great, it yet appears
to be inferior (to other systems of teaching). Now it is just its
greatness that makes it seem to be inferior. If it were like any
other (system), for long would its smallness have been known!
But I have three precious things which I prize and hold fast. The
first is gentleness; the second is economy; and the third is shrinking
from taking precedence of others.
With that gentleness I can be bold; with that economy I can be
liberal; shrinking from taking precedence of others, I can become a
vessel of the highest honour. Now-a-days they give up gentleness and
are all for being bold; economy, and are all for being liberal; the
hindmost place, and seek only to be foremost;--(of all which the end
is) death.
Gentleness is sure to be victorious even in battle, and firmly to
maintain its ground. Heaven will save its possessor, by his (very)
gentleness protecting him.
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68
He who in (Tao's) wars has skill
Assumes no martial port;
He who fights with most good will
To rage makes no resort.
He who vanquishes yet still
Keeps from his foes apart;
He whose hests men most fulfil
Yet humbly plies his art.
Thus we say, 'He ne'er contends,
And therein is his might.'
Thus we say, 'Men's wills he bends,
That they with him unite.'
Thus we say, 'Like Heaven's his ends,
No sage of old more bright.'
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69
A master of the art of war has said, 'I do not dare to be the
host (to commence the war); I prefer to be the guest (to act on the
defensive). I do not dare to advance an inch; I prefer to retire a
foot.' This is called marshalling the ranks where there are no ranks;
baring the arms (to fight) where there are no arms to bare; grasping
the weapon where there is no weapon to grasp; advancing against the
enemy where there is no enemy.
There is no calamity greater than lightly engaging in war. To do
that is near losing (the gentleness) which is so precious. Thus it is
that when opposing weapons are (actually) crossed, he who deplores
(the situation) conquers.
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70
My words are very easy to know, and very easy to practise; but
there is no one in the world who is able to know and able to practise
them.
There is an originating and all-comprehending (principle) in my
words, and an authoritative law for the things (which I enforce). It
is because they do not know these, that men do not know me.
They who know me are few, and I am on that account (the more) to be
prized. It is thus that the sage wears (a poor garb of) hair cloth,
while he carries his (signet of) jade in his bosom.
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71
To know and yet (think) we do not know is the highest
(attainment); not to know (and yet think) we do know is a disease.
It is simply by being pained at (the thought of) having this
disease that we are preserved from it. The sage has not the disease.
He knows the pain that would be inseparable from it, and therefore he
does not have it.
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72
When the people do not fear what they ought to fear, that which
is their great dread will come on them.
Let them not thoughtlessly indulge themselves in their ordinary
life; let them not act as if weary of what that life depends on.
It is by avoiding such indulgence that such weariness does not
arise.
Therefore the sage knows (these things) of himself, but does not
parade (his knowledge); loves, but does not (appear to set a) value
on, himself. And thus he puts the latter alternative away and makes
choice of the former.
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73
He whose boldness appears in his daring (to do wrong, in
defiance of the laws) is put to death; he whose boldness appears in
his not daring (to do so) lives on. Of these two cases the one
appears to be advantageous, and the other to be injurious. But
When Heaven's anger smites a man,
Who the cause shall truly scan?
On this account the sage feels a difficulty (as to what to do in the
former case).
It is the way of Heaven not to strive, and yet it skilfully
overcomes; not to speak, and yet it is skilful in (obtaining a reply;
does not call, and yet men come to it of themselves. Its
demonstrations are quiet, and yet its plans are skilful and effective.
The meshes of the net of Heaven are large; far apart, but letting
nothing escape.
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74
The people do not fear death; to what purpose is it to (try to)
frighten them with death? If the people were always in awe of death,
and I could always seize those who do wrong, and put them to death,
who would dare to do wrong?
There is always One who presides over the infliction death. He who
would inflict death in the room of him who so presides over it may be
described as hewing wood instead of a great carpenter. Seldom is it
that he who undertakes the hewing, instead of the great carpenter,
does not cut his own hands!
75
The people suffer from famine because of the multitude of taxes
consumed by their superiors. It is through this that they suffer
famine.
The people are difficult to govern because of the (excessive)
agency of their superiors (in governing them). It is through this
that they are difficult to govern.
The people make light of dying because of the greatness of their
labours in seeking for the means of living. It is this which makes
them think light of dying. Thus it is that to leave the subject of
living altogether out of view is better than to set a high value on
it.
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76
Man at his birth is supple and weak; at his death, firm and
strong. (So it is with) all things. Trees and plants, in their early
growth, are soft and brittle; at their death, dry and withered.
Thus it is that firmness and strength are the concomitants of
death; softness and weakness, the concomitants of life.
Hence he who (relies on) the strength of his forces does not
conquer; and a tree which is strong will fill the out-stretched arms,
(and thereby invites the feller.)
Therefore the place of what is firm and strong is below, and that
of what is soft and weak is above.
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77
May not the Way (or Tao) of Heaven be compared to the (method
of) bending a bow? The (part of the bow) which was high is brought
low, and what was low is raised up. (So Heaven) diminishes where
there is superabundance, and supplements where there is deficiency.
It is the Way of Heaven to diminish superabundance, and to
supplement deficiency. It is not so with the way of man. He takes
away from those who have not enough to add to his own superabundance.
Who can take his own superabundance and therewith serve all under
heaven? Only he who is in possession of the Tao!
Therefore the (ruling) sage acts without claiming the results as
his; he achieves his merit and does not rest (arrogantly) in it:--he
does not wish to display his superiority.
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78
There is nothing in the world more soft and weak than water,
and yet for attacking things that are firm and strong there is nothing
that can take precedence of it;--for there is nothing (so effectual)
for which it can be changed.
Every one in the world knows that the soft overcomes the hard, and
the weak the strong, but no one is able to carry it out in practice.
Therefore a sage has said,
'He who accepts his state's reproach,
Is hailed therefore its altars' lord;
To him who bears men's direful woes
They all the name of King accord.'
Words that are strictly true seem to be paradoxical.
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79
When a reconciliation is effected (between two parties) after a
great animosity, there is sure to be a grudge remaining (in the mind
of the one who was wrong). And how can this be beneficial (to the
other)?
Therefore (to guard against this), the sage keeps the left-hand
portion of the record of the engagement, and does not insist on the
(speedy) fulfilment of it by the other party. (So), he who has the
attributes (of the Tao) regards (only) the conditions of the
engagement, while he who has not those attributes regards only the
conditions favourable to himself.
In the Way of Heaven, there is no partiality of love; it is always
on the side of the good man.
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80
In a little state with a small population, I would so order it,
that, though there were individuals with the abilities of ten or a
hundred men, there should be no employment of them; I would make the
people, while looking on death as a grievous thing, yet not remove
elsewhere (to avoid it).
Though they had boats and carriages, they should have no occasion
to ride in them; though they had buff coats and sharp weapons, they
should have no occasion to don or use them.
I would make the people return to the use of knotted cords (instead
of the written characters).
They should think their (coarse) food sweet; their (plain) clothes
beautiful; their (poor) dwellings places of rest; and their common
(simple) ways sources of enjoyment.
There should be a neighbouring state within sight, and the voices
of the fowls and dogs should be heard all the way from it to us, but I
would make the people to old age, even to death, not have any
intercourse with it.
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81
Sincere words are not fine; fine words are not sincere. Those
who are skilled (in the Tao) do not dispute (about it); the
disputatious are not skilled in it. Those who know (the Tao) are not
extensively learned; the extensively learned do not know it.
The sage does not accumulate (for himself). The more that he
expends for others, the more does he possess of his own; the more that
he gives to others, the more does he have himself.
With all the sharpness of the Way of Heaven, it injures not; with
all the doing in the way of the sage he does not strive.
________________________________________
Tao Te Ching老子道德經【原文】http://w3.estmtc.tp.edu.tw/aode/
by Lao-tzu
J. Legge, Translator
(Sacred Books of the East, Vol 39) [1891]
1
The Tao that can be trodden is not the enduring and unchanging Tao. The name that can be named is not the enduring and nchanging name.
(Conceived of as) having no name, it is the Originator of heaven and earth; (conceived of as) having a name, it is the Mother of all things.
Always without desire we must be found, If its deep mystery we would sound; But if desire always within us be, Its outer fringe is all that we shall see.
Under these two aspects, it is really the same; but as development
takes place, it receives the different names. Together we call them
the Mystery. Where the Mystery is the deepest is the gate of all that
is subtle and wonderful.
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2
All in the world know the beauty of the beautiful, and in doing
this they have (the idea of) what ugliness is; they all know the skill
of the skilful, and in doing this they have (the idea of) what the
want of skill is.
So it is that existence and non-existence give birth the one to
(the idea of) the other; that difficulty and ease produce the one (the
idea of) the other; that length and shortness fashion out the one the
figure of the other; that (the ideas of) height and lowness arise from
the contrast of the one with the other; that the musical notes and
tones become harmonious through the relation of one with another; and
that being before and behind give the idea of one following another.
Therefore the sage manages affairs without doing anything, and
conveys his instructions without the use of speech.
All things spring up, and there is not one which declines to show
itself; they grow, and there is no claim made for their ownership;
they go through their processes, and there is no expectation (of a
reward for the results). The work is accomplished, and there is no
resting in it (as an achievement).
The work is done, but how no one can see;
'Tis this that makes the power not cease to be.
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3
Not to value and employ men of superior ability is the way to
keep the people from rivalry among themselves; not to prize articles
which are difficult to procure is the way to keep them from becoming
thieves; not to show them what is likely to excite their desires is
the way to keep their minds from disorder.
Therefore the sage, in the exercise of his government, empties
their minds, fills their bellies, weakens their wills, and strengthens
their bones.
He constantly (tries to) keep them without knowledge and without
desire, and where there are those who have knowledge, to keep them
from presuming to act (on it). When there is this abstinence from
action, good order is universal.
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4
The Tao is (like) the emptiness of a vessel; and in our
employment of it we must be on our guard against all fulness. How
deep and unfathomable it is, as if it were the Honoured Ancestor of
all things!
We should blunt our sharp points, and unravel the complications of
things; we should attemper our brightness, and bring ourselves into
agreement with the obscurity of others. How pure and still the Tao
is, as if it would ever so continue!
I do not know whose son it is. It might appear to have been before
God.
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5
Heaven and earth do not act from (the impulse of) any wish to be
benevolent; they deal with all things as the dogs of grass are dealt
with. The sages do not act from (any wish to be) benevolent; they
deal with the people as the dogs of grass are dealt with.
May not the space between heaven and earth be compared to a
bellows?
'Tis emptied, yet it loses not its power;
'Tis moved again, and sends forth air the more.
Much speech to swift exhaustion lead we see;
Your inner being guard, and keep it free.
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6
The valley spirit dies not, aye the same;
The female mystery thus do we name.
Its gate, from which at first they issued forth,
Is called the root from which grew heaven and earth.
Long and unbroken does its power remain,
Used gently, and without the touch of pain.
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7
Heaven is long-enduring and earth continues long. The reason
why heaven and earth are able to endure and continue thus long is
because they do not live of, or for, themselves. This is how they are
able to continue and endure.
Therefore the sage puts his own person last, and yet it is found in
the foremost place; he treats his person as if it were foreign to him,
and yet that person is preserved. Is it not because he has no
personal and private ends, that therefore such ends are realised?
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8
The highest excellence is like (that of) water. The excellence
of water appears in its benefiting all things, and in its occupying,
without striving (to the contrary), the low place which all men
dislike. Hence (its way) is near to (that of) the Tao.
The excellence of a residence is in (the suitability of) the place;
that of the mind is in abysmal stillness; that of associations is in
their being with the virtuous; that of government is in its securing
good order; that of (the conduct of) affairs is in its ability; and
that of (the initiation of) any movement is in its timeliness.
And when (one with the highest excellence) does not wrangle (about
his low position), no one finds fault with him.
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9
It is better to leave a vessel unfilled, than to attempt to
carry it when it is full. If you keep feeling a point that has been
sharpened, the point cannot long preserve its sharpness.
When gold and jade fill the hall, their possessor cannot keep them
safe. When wealth and honours lead to arrogancy, this brings its evil
on itself. When the work is done, and one's name is becoming
distinguished, to withdraw into obscurity is the way of Heaven.
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10
When the intelligent and animal souls are held together in one
embrace, they can be kept from separating. When one gives undivided
attention to the (vital) breath, and brings it to the utmost degree of
pliancy, he can become as a (tender) babe. When he has cleansed away
the most mysterious sights (of his imagination), he can become without
a flaw.
In loving the people and ruling the state, cannot he proceed
without any (purpose of) action? In the opening and shutting of his
gates of heaven, cannot he do so as a female bird? While his
intelligence reaches in every direction, cannot he (appear to) be
without knowledge?
(The Tao) produces (all things) and nourishes them; it produces
them and does not claim them as its own; it does all, and yet does not
boast of it; it presides over all, and yet does not control them.
This is what is called 'The mysterious Quality' (of the Tao).
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11
The thirty spokes unite in the one nave; but it is on the empty
space (for the axle), that the use of the wheel depends. Clay is
fashioned into vessels; but it is on their empty hollowness, that
their use depends. The door and windows are cut out (from the walls)
to form an apartment; but it is on the empty space (within), that its
use depends. Therefore, what has a (positive) existence serves for
profitable adaptation, and what has not that for (actual) usefulness.
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12
Colour's five hues from th' eyes their sight will take;
Music's five notes the ears as deaf can make;
The flavours five deprive the mouth of taste;
The chariot course, and the wild hunting waste
Make mad the mind; and objects rare and strange,
Sought for, men's conduct will to evil change.
Therefore the sage seeks to satisfy (the craving of) the belly, and
not the (insatiable longing of the) eyes. He puts from him the
latter, and prefers to seek the former.
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13
Favour and disgrace would seem equally to be feared; honour and
great calamity, to be regarded as personal conditions (of the same
kind).
What is meant by speaking thus of favour and disgrace? Disgrace is
being in a low position (after the enjoyment of favour). The getting
that (favour) leads to the apprehension (of losing it), and the losing
it leads to the fear of (still greater calamity):--this is what is
meant by saying that favour and disgrace would seem equally to be
feared.
And what is meant by saying that honour and great calamity are to be
(similarly) regarded as personal conditions? What makes me liable to
great calamity is my having the body (which I call myself); if I had
not the body, what great calamity could come to me?
Therefore he who would administer the kingdom, honouring it as he
honours his own person, may be employed to govern it, and he who would
administer it with the love which he bears to his own person may be
entrusted with it.
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14
We look at it, and we do not see it, and we name it 'the
Equable.' We listen to it, and we do not hear it, and we name it 'the
Inaudible.' We try to grasp it, and do not get hold of it, and we
name it 'the Subtle.' With these three qualities, it cannot be made
the subject of description; and hence we blend them together and
obtain The One.
Its upper part is not bright, and its lower part is not obscure.
Ceaseless in its action, it yet cannot be named, and then it again
returns and becomes nothing. This is called the Form of the Formless,
and the Semblance of the Invisible; this is called the Fleeting and
Indeterminable.
We meet it and do not see its Front; we follow it, and do not see
its Back. When we can lay hold of the Tao of old to direct the things
of the present day, and are able to know it as it was of old in the
beginning, this is called (unwinding) the clue of Tao.
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15
The skilful masters (of the Tao) in old times, with a subtle
and exquisite penetration, comprehended its mysteries, and were deep
(also) so as to elude men's knowledge. As they were thus beyond men's
knowledge, I will make an effort to describe of what sort they
appeared to be.
Shrinking looked they like those who wade through a stream in
winter; irresolute like those who are afraid of all around them; grave
like a guest (in awe of his host); evanescent like ice that is melting
away; unpretentious like wood that has not been fashioned into
anything; vacant like a valley, and dull like muddy water.
Who can (make) the muddy water (clear)? Let it be still, and it
will gradually become clear. Who can secure the condition of rest?
Let movement go on, and the condition of rest will gradually arise.
They who preserve this method of the Tao do not wish to be full (of
themselves). It is through their not being full of themselves that
they can afford to seem worn and not appear new and complete.
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16
The (state of) vacancy should be brought to the utmost degree,
and that of stillness guarded with unwearying vigour. All things
alike go through their processes of activity, and (then) we see them
return (to their original state). When things (in the vegetable
world) have displayed their luxuriant growth, we see each of them
return to its root. This returning to their root is what we call the
state of stillness; and that stillness may be called a reporting that
they have fulfilled their appointed end.
The report of that fulfilment is the regular, unchanging rule. To
know that unchanging rule is to be intelligent; not to know it leads
to wild movements and evil issues. The knowledge of that unchanging
rule produces a (grand) capacity and forbearance, and that capacity
and forbearance lead to a community (of feeling with all things).
From this community of feeling comes a kingliness of character; and he
who is king-like goes on to be heaven-like. In that likeness to
heaven he possesses the Tao. Possessed of the Tao, he endures long;
and to the end of his bodily life, is exempt from all danger of decay.
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17
In the highest antiquity, (the people) did not know that there
were (their rulers). In the next age they loved them and praised
them. In the next they feared them; in the next they despised them.
Thus it was that when faith (in the Tao) was deficient (in the rulers)
a want of faith in them ensued (in the people).
How irresolute did those (earliest rulers) appear, showing (by
their reticence) the importance which they set upon their words!
Their work was done and their undertakings were successful, while the
people all said, 'We are as we are, of ourselves!'
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18
When the Great Tao (Way or Method) ceased to be observed,
benevolence and righteousness came into vogue. (Then) appeared wisdom
and shrewdness, and there ensued great hypocrisy.
When harmony no longer prevailed throughout the six kinships,
filial sons found their manifestation; when the states and clans fell
into disorder, loyal ministers appeared.
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19
If we could renounce our sageness and discard our wisdom, it
would be better for the people a hundredfold. If we could renounce
our benevolence and discard our righteousness, the people would again
become filial and kindly. If we could renounce our artful
contrivances and discard our (scheming for) gain, there would be no
thieves nor robbers.
Those three methods (of government)
Thought olden ways in elegance did fail
And made these names their want of worth to veil;
But simple views, and courses plain and true
Would selfish ends and many lusts eschew.
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20
When we renounce learning we have no troubles.
The (ready) 'yes,' and (flattering) 'yea;'--
Small is the difference they display.
But mark their issues, good and ill;--
What space the gulf between shall fill?
What all men fear is indeed to be feared; but how wide and without end
is the range of questions (asking to be discussed)!
The multitude of men look satisfied and pleased; as if enjoying a
full banquet, as if mounted on a tower in spring. I alone seem
listless and still, my desires having as yet given no indication of
their presence. I am like an infant which has not yet smiled. I look
dejected and forlorn, as if I had no home to go to. The multitude of
men all have enough and to spare. I alone seem to have lost
everything. My mind is that of a stupid man; I am in a state of
chaos.
Ordinary men look bright and intelligent, while I alone seem to be
benighted. They look full of discrimination, while I alone am dull
and confused. I seem to be carried about as on the sea, drifting as
if I had nowhere to rest. All men have their spheres of action, while
I alone seem dull and incapable, like a rude borderer. (Thus) I alone
am different from other men, but I value the nursing-mother (the Tao).
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21
The grandest forms of active force
From Tao come, their only source.
Who can of Tao the nature tell?
Our sight it flies, our touch as well.
Eluding sight, eluding touch,
The forms of things all in it crouch;
Eluding touch, eluding sight,
There are their semblances, all right.
Profound it is, dark and obscure;
Things' essences all there endure.
Those essences the truth enfold
Of what, when seen, shall then be told.
Now it is so; 'twas so of old.
Its name--what passes not away;
So, in their beautiful array,
Things form and never know decay.
How know I that it is so with all the beauties of existing things? By
this (nature of the Tao).
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22
The partial becomes complete; the crooked, straight; the empty,
full; the worn out, new. He whose (desires) are few gets them; he
whose (desires) are many goes astray.
Therefore the sage holds in his embrace the one thing (of
humility), and manifests it to all the world. He is free from self-
display, and therefore he shines; from self-assertion, and therefore
he is distinguished; from self-boasting, and therefore his merit is
acknowledged; from self-complacency, and therefore he acquires
superiority. It is because he is thus free from striving that
therefore no one in the world is able to strive with him.
That saying of the ancients that 'the partial becomes complete' was
not vainly spoken:--all real completion is comprehended under it.
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23
Abstaining from speech marks him who is obeying the spontaneity
of his nature. A violent wind does not last for a whole morning; a
sudden rain does not last for the whole day. To whom is it that these
(two) things are owing? To Heaven and Earth. If Heaven and Earth
cannot make such (spasmodic) actings last long, how much less can man!
Therefore when one is making the Tao his business, those who are
also pursuing it, agree with him in it, and those who are making the
manifestation of its course their object agree with him in that; while
even those who are failing in both these things agree with him where
they fail.
Hence, those with whom he agrees as to the Tao have the happiness
of attaining to it; those with whom he agrees as to its manifestation
have the happiness of attaining to it; and those with whom he agrees
in their failure have also the happiness of attaining (to the Tao).
(But) when there is not faith sufficient (on his part), a want of
faith (in him) ensues (on the part of the others).
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24
He who stands on his tiptoes does not stand firm; he who stretches
his legs does not walk (easily). (So), he who displays himself does
not shine; he who asserts his own views is not distinguished; he who
vaunts himself does not find his merit acknowledged; he who is self-
conceited has no superiority allowed to him. Such conditions, viewed
from the standpoint of the Tao, are like remnants of food, or a tumour
on the body, which all dislike. Hence those who pursue (the course)
of the Tao do not adopt and allow them.
25
There was something undefined and complete, coming into
existence before Heaven and Earth. How still it was and formless,
standing alone, and undergoing no change, reaching everywhere and in
no danger (of being exhausted)! It may be regarded as the Mother of
all things.
I do not know its name, and I give it the designation of the Tao
(the Way or Course). Making an effort (further) to give it a name I
call it The Great.
Great, it passes on (in constant flow). Passing on, it becomes
remote. Having become remote, it returns. Therefore the Tao is
great; Heaven is great; Earth is great; and the (sage) king is also
great. In the universe there are four that are great, and the (sage)
king is one of them.
Man takes his law from the Earth; the Earth takes its law from
Heaven; Heaven takes its law from the Tao. The law of the Tao is its
being what it is.
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26
Gravity is the root of lightness; stillness, the ruler of
movement.
Therefore a wise prince, marching the whole day, does not go far
from his baggage waggons. Although he may have brilliant prospects to
look at, he quietly remains (in his proper place), indifferent to
them. How should the lord of a myriad chariots carry himself lightly
before the kingdom? If he do act lightly, he has lost his root (of
gravity); if he proceed to active movement, he will lose his throne.
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27
The skilful traveller leaves no traces of his wheels or
footsteps; the skilful speaker says nothing that can be found fault
with or blamed; the skilful reckoner uses no tallies; the skilful
closer needs no bolts or bars, while to open what he has shut will be
impossible; the skilful binder uses no strings or knots, while to
unloose what he has bound will be impossible. In the same way the
sage is always skilful at saving men, and so he does not cast away any
man; he is always skilful at saving things, and so he does not cast
away anything. This is called 'Hiding the light of his procedure.'
Therefore the man of skill is a master (to be looked up to) by him
who has not the skill; and he who has not the skill is the helper of
(the reputation of) him who has the skill. If the one did not honour
his master, and the other did not rejoice in his helper, an
(observer), though intelligent, might greatly err about them. This is
called 'The utmost degree of mystery.'
________________________________________
28
Who knows his manhood's strength,
Yet still his female feebleness maintains;
As to one channel flow the many drains,
All come to him, yea, all beneath the sky.
Thus he the constant excellence retains;
The simple child again, free from all stains.
Who knows how white attracts,
Yet always keeps himself within black's shade,
The pattern of humility displayed,
Displayed in view of all beneath the sky;
He in the unchanging excellence arrayed,
Endless return to man's first state has made.
Who knows how glory shines,
Yet loves disgrace, nor e'er for it is pale;
Behold his presence in a spacious vale,
To which men come from all beneath the sky.
The unchanging excellence completes its tale;
The simple infant man in him we hail.
The unwrought material, when divided and distributed, forms
vessels. The sage, when employed, becomes the Head of all the
Officers (of government); and in his greatest regulations he employs
no violent measures.
________________________________________
29
If any one should wish to get the kingdom for himself, and to
effect this by what he does, I see that he will not succeed. The
kingdom is a spirit-like thing, and cannot be got by active doing. He
who would so win it destroys it; he who would hold it in his grasp
loses it.
The course and nature of things is such that
What was in front is now behind;
What warmed anon we freezing find.
Strength is of weakness oft the spoil;
The store in ruins mocks our toil.
Hence the sage puts away excessive effort, extravagance, and easy
indulgence.
________________________________________
30
He who would assist a lord of men in harmony with the Tao will
not assert his mastery in the kingdom by force of arms. Such a course
is sure to meet with its proper return.
Wherever a host is stationed, briars and thorns spring up. In the
sequence of great armies there are sure to be bad years.
A skilful (commander) strikes a decisive blow, and stops. He does
not dare (by continuing his operations) to assert and complete his
mastery. He will strike the blow, but will be on his guard against
being vain or boastful or arrogant in consequence of it. He strikes
it as a matter of necessity; he strikes it, but not from a wish for
mastery.
When things have attained their strong maturity they become old.
This may be said to be not in accordance with the Tao: and what is not
in accordance with it soon comes to an end.
________________________________________
31
Now arms, however beautiful, are instruments of evil omen,
hateful, it may be said, to all creatures. Therefore they who have
the Tao do not like to employ them.
The superior man ordinarily considers the left hand the most
honourable place, but in time of war the right hand. Those sharp
weapons are instruments of evil omen, and not the instruments of the
superior man;--he uses them only on the compulsion of necessity. Calm
and repose are what he prizes; victory (by force of arms) is to him
undesirable. To consider this desirable would be to delight in the
slaughter of men; and he who delights in the slaughter of men cannot
get his will in the kingdom.
On occasions of festivity to be on the left hand is the prized
position; on occasions of mourning, the right hand. The second in
command of the army has his place on the left; the general commanding
in chief has his on the right;--his place, that is, is assigned to him
as in the rites of mourning. He who has killed multitudes of men
should weep for them with the bitterest grief; and the victor in
battle has his place (rightly) according to those rites.
________________________________________
32
The Tao, considered as unchanging, has no name.
Though in its primordial simplicity it may be small, the whole
world dares not deal with (one embodying) it as a minister. If a
feudal prince or the king could guard and hold it, all would
spontaneously submit themselves to him.
Heaven and Earth (under its guidance) unite together and send down
the sweet dew, which, without the directions of men, reaches equally
everywhere as of its own accord.
As soon as it proceeds to action, it has a name. When it once has
that name, (men) can know to rest in it. When they know to rest in
it, they can be free from all risk of failure and error.
The relation of the Tao to all the world is like that of the great
rivers and seas to the streams from the valleys.
________________________________________
33
He who knows other men is discerning; he who knows himself is
intelligent. He who overcomes others is strong; he who overcomes
himself is mighty. He who is satisfied with his lot is rich; he who
goes on acting with energy has a (firm) will.
He who does not fail in the requirements of his position, continues
long; he who dies and yet does not perish, has longevity.
________________________________________
34
All-pervading is the Great Tao! It may be found on the left
hand and on the right.
All things depend on it for their production, which it gives to
them, not one refusing obedience to it. When its work is
accomplished, it does not claim the name of having done it. It
clothes all things as with a garment, and makes no assumption of being
their lord;--it may be named in the smallest things. All things
return (to their root and disappear), and do not know that it is it
which presides over their doing so;--it may be named in the greatest
things.
Hence the sage is able (in the same way) to accomplish his great
achievements. It is through his not making himself great that he can
accomplish them.
________________________________________
35
To him who holds in his hands the Great Image (of the invisible
Tao), the whole world repairs. Men resort to him, and receive no
hurt, but (find) rest, peace, and the feeling of ease.
Music and dainties will make the passing guest stop (for a time).
But though the Tao as it comes from the mouth, seems insipid and has
no flavour, though it seems not worth being looked at or listened to,
the use of it is inexhaustible.
________________________________________
36
When one is about to take an inspiration, he is sure to make a
(previous) expiration; when he is going to weaken another, he will
first strengthen him; when he is going to overthrow another, he will
first have raised him up; when he is going to despoil another, he will
first have made gifts to him:--this is called 'Hiding the light (of
his procedure).'
The soft overcomes the hard; and the weak the strong.
Fishes should not be taken from the deep; instruments for the
profit of a state should not be shown to the people.
________________________________________
37
The Tao in its regular course does nothing (for the sake of
doing it), and so there is nothing which it does not do.
If princes and kings were able to maintain it, all things would of
themselves be transformed by them.
If this transformation became to me an object of desire, I would
express the desire by the nameless simplicity.
Simplicity without a name
Is free from all external aim.
With no desire, at rest and still,
All things go right as of their will.
________________________________________
38
(Those who) possessed in highest degree the attributes (of the
Tao) did not (seek) to show them, and therefore they possessed them
(in fullest measure). (Those who) possessed in a lower degree those
attributes (sought how) not to lose them, and therefore they did not
possess them (in fullest measure).
(Those who) possessed in the highest degree those attributes did
nothing (with a purpose), and had no need to do anything. (Those who)
possessed them in a lower degree were (always) doing, and had need to
be so doing.
(Those who) possessed the highest benevolence were (always seeking)
to carry it out, and had no need to be doing so. (Those who)
possessed the highest righteousness were (always seeking) to carry it
out, and had need to be so doing.
(Those who) possessed the highest (sense of) propriety were (always
seeking) to show it, and when men did not respond to it, they bared
the arm and marched up to them.
Thus it was that when the Tao was lost, its attributes appeared;
when its attributes were lost, benevolence appeared; when benevolence
was lost, righteousness appeared; and when righteousness was lost, the
proprieties appeared.
Now propriety is the attenuated form of leal-heartedness and good
faith, and is also the commencement of disorder; swift apprehension is
(only) a flower of the Tao, and is the beginning of stupidity.
Thus it is that the Great man abides by what is solid, and eschews
what is flimsy; dwells with the fruit and not with the flower. It is
thus that he puts away the one and makes choice of the other.
________________________________________
39
The things which from of old have got the One (the Tao) are--
Heaven which by it is bright and pure;
Earth rendered thereby firm and sure;
Spirits with powers by it supplied;
Valleys kept full throughout their void
All creatures which through it do live
Princes and kings who from it get
The model which to all they give.
All these are the results of the One (Tao).
If heaven were not thus pure, it soon would rend;
If earth were not thus sure, 'twould break and bend;
Without these powers, the spirits soon would fail;
If not so filled, the drought would parch each vale;
Without that life, creatures would pass away;
Princes and kings, without that moral sway,
However grand and high, would all decay.
Thus it is that dignity finds its (firm) root in its (previous)
meanness, and what is lofty finds its stability in the lowness (from
which it rises). Hence princes and kings call themselves 'Orphans,'
'Men of small virtue,' and as 'Carriages without a nave.' Is not this
an acknowledgment that in their considering themselves mean they see
the foundation of their dignity? So it is that in the enumeration of
the different parts of a carriage we do not come on what makes it
answer the ends of a carriage. They do not wish to show themselves
elegant-looking as jade, but (prefer) to be coarse-looking as an
(ordinary) stone.
________________________________________
40
The movement of the Tao
By contraries proceeds;
And weakness marks the course
Of Tao's mighty deeds.
All things under heaven sprang from It as existing (and named);
that existence sprang from It as non-existent (and not named).
________________________________________
41
Scholars of the highest class, when they hear about the Tao,
earnestly carry it into practice. Scholars of the middle class, when
they have heard about it, seem now to keep it and now to lose it.
Scholars of the lowest class, when they have heard about it, laugh
greatly at it. If it were not (thus) laughed at, it would not be fit
to be the Tao.
Therefore the sentence-makers have thus expressed themselves:--
'The Tao, when brightest seen, seems light to lack;
Who progress in it makes, seems drawing back;
Its even way is like a rugged track.
Its highest virtue from the vale doth rise;
Its greatest beauty seems to offend the eyes;
And he has most whose lot the least supplies.
Its firmest virtue seems but poor and low;
Its solid truth seems change to undergo;
Its largest square doth yet no corner show
A vessel great, it is the slowest made;
Loud is its sound, but never word it said;
A semblance great, the shadow of a shade.'
The Tao is hidden, and has no name; but it is the Tao which is
skilful at imparting (to all things what they need) and making them
complete.
________________________________________
42
The Tao produced One; One produced Two; Two produced Three;
Three produced All things. All things leave behind them the Obscurity
(out of which they have come), and go forward to embrace the
Brightness (into which they have emerged), while they are harmonised
by the Breath of Vacancy.
What men dislike is to be orphans, to have little virtue, to be as
carriages without naves; and yet these are the designations which
kings and princes use for themselves. So it is that some things are
increased by being diminished, and others are diminished by being
increased.
What other men (thus) teach, I also teach. The violent and strong
do not die their natural death. I will make this the basis of my
teaching.
________________________________________
43
The softest thing in the world dashes against and overcomes the
hardest; that which has no (substantial) existence enters where there
is no crevice. I know hereby what advantage belongs to doing nothing
(with a purpose).
There are few in the world who attain to the teaching without
words, and the advantage arising from non-action.
________________________________________
44
Or fame or life,
Which do you hold more dear?
Or life or wealth,
To which would you adhere?
Keep life and lose those other things;
Keep them and lose your life:--which brings
Sorrow and pain more near?
Thus we may see,
Who cleaves to fame
Rejects what is more great;
Who loves large stores
Gives up the richer state.
Who is content
Needs fear no shame.
Who knows to stop
Incurs no blame.
From danger free
Long live shall he.
________________________________________
45
Who thinks his great achievements poor
Shall find his vigour long endure.
Of greatest fulness, deemed a void,
Exhaustion ne'er shall stem the tide.
Do thou what's straight still crooked deem;
Thy greatest art still stupid seem,
And eloquence a stammering scream.
Constant action overcomes cold; being still overcomes heat. Purity
and stillness give the correct law to all under heaven.
________________________________________
46
When the Tao prevails in the world, they send back their swift
horses to (draw) the dung-carts. When the Tao is disregarded in the
world, the war-horses breed in the border lands.
There is no guilt greater than to sanction ambition; no calamity
greater than to be discontented with one's lot; no fault greater than
the wish to be getting. Therefore the sufficiency of contentment is
an enduring and unchanging sufficiency.
________________________________________
47
Without going outside his door, one understands (all that takes
place) under the sky; without looking out from his window, one sees
the Tao of Heaven. The farther that one goes out (from himself), the
less he knows.
Therefore the sages got their knowledge without travelling; gave
their (right) names to things without seeing them; and accomplished
their ends without any purpose of doing so.
________________________________________
48
He who devotes himself to learning (seeks) from day to day to
increase (his knowledge); he who devotes himself to the Tao (seeks)
from day to day to diminish (his doing).
He diminishes it and again diminishes it, till he arrives at doing
nothing (on purpose). Having arrived at this point of non-action,
there is nothing which he does not do.
He who gets as his own all under heaven does so by giving himself
no trouble (with that end). If one take trouble (with that end), he
is not equal to getting as his own all under heaven.
________________________________________
49
The sage has no invariable mind of his own; he makes the mind
of the people his mind.
To those who are good (to me), I am good; and to those who are not
good (to me), I am also good;--and thus (all) get to be good. To
those who are sincere (with me), I am sincere; and to those who are
not sincere (with me), I am also sincere;--and thus (all) get to be
sincere.
The sage has in the world an appearance of indecision, and keeps
his mind in a state of indifference to all. The people all keep their
eyes and ears directed to him, and he deals with them all as his
children.
50
Men come forth and live; they enter (again) and die.
Of every ten three are ministers of life (to themselves); and three
are ministers of death.
There are also three in every ten whose aim is to live, but whose
movements tend to the land (or place) of death. And for what reason?
Because of their excessive endeavours to perpetuate life.
But I have heard that he who is skilful in managing the life
entrusted to him for a time travels on the land without having to shun
rhinoceros or tiger, and enters a host without having to avoid buff
coat or sharp weapon. The rhinoceros finds no place in him into which
to thrust its horn, nor the tiger a place in which to fix its claws,
nor the weapon a place to admit its point. And for what reason?
Because there is in him no place of death.
________________________________________
51
All things are produced by the Tao, and nourished by its
outflowing operation. They receive their forms according to the
nature of each, and are completed according to the circumstances of
their condition. Therefore all things without exception honour the
Tao, and exalt its outflowing operation.
This honouring of the Tao and exalting of its operation is not the
result of any ordination, but always a spontaneous tribute.
Thus it is that the Tao produces (all things), nourishes them,
brings them to their full growth, nurses them, completes them, matures
them, maintains them, and overspreads them.
It produces them and makes no claim to the possession of them; it
carries them through their processes and does not vaunt its ability in
doing so; it brings them to maturity and exercises no control over
them;--this is called its mysterious operation.
________________________________________
52
(The Tao) which originated all under the sky is to be
considered as the mother of them all.
When the mother is found, we know what her children should be.
When one knows that he is his mother's child, and proceeds to guard
(the qualities of) the mother that belong to him, to the end of his
life he will be free from all peril.
Let him keep his mouth closed, and shut up the portals (of his
nostrils), and all his life he will be exempt from laborious exertion.
Let him keep his mouth open, and (spend his breath) in the promotion
of his affairs, and all his life there will be no safety for him.
The perception of what is small is (the secret of clear-
sightedness; the guarding of what is soft and tender is (the secret
of) strength.
Who uses well his light,
Reverting to its (source so) bright,
Will from his body ward all blight,
And hides the unchanging from men's sight.
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53
If I were suddenly to become known, and (put into a position
to) conduct (a government) according to the Great Tao, what I should
be most afraid of would be a boastful display.
The great Tao (or way) is very level and easy; but people love the
by-ways.
Their court(-yards and buildings) shall be well kept, but their
fields shall be ill-cultivated, and their granaries very empty. They
shall wear elegant and ornamented robes, carry a sharp sword at their
girdle, pamper themselves in eating and drinking, and have a
superabundance of property and wealth;--such (princes) may be called
robbers and boasters. This is contrary to the Tao surely!
________________________________________
54
What (Tao's) skilful planter plants
Can never be uptorn;
What his skilful arms enfold,
From him can ne'er be borne.
Sons shall bring in lengthening line,
Sacrifices to his shrine.
Tao when nursed within one's self,
His vigour will make true;
And where the family it rules
What riches will accrue!
The neighbourhood where it prevails
In thriving will abound;
And when 'tis seen throughout the state,
Good fortune will be found.
Employ it the kingdom o'er,
And men thrive all around.
In this way the effect will be seen in the person, by the
observation of different cases; in the family; in the neighbourhood;
in the state; and in the kingdom.
How do I know that this effect is sure to hold thus all under the
sky? By this (method of observation).
________________________________________
55
He who has in himself abundantly the attributes (of the Tao) is
like an infant. Poisonous insects will not sting him; fierce beasts
will not seize him; birds of prey will not strike him.
(The infant's) bones are weak and its sinews soft, but yet its
grasp is firm. It knows not yet the union of male and female, and yet
its virile member may be excited;--showing the perfection of its
physical essence. All day long it will cry without its throat
becoming hoarse;--showing the harmony (in its constitution).
To him by whom this harmony is known,
(The secret of) the unchanging (Tao) is shown,
And in the knowledge wisdom finds its throne.
All life-increasing arts to evil turn;
Where the mind makes the vital breath to burn,
(False) is the strength, (and o'er it we should mourn.)
When things have become strong, they (then) become old, which may
be said to be contrary to the Tao. Whatever is contrary to the Tao
soon ends.
________________________________________
56
He who knows (the Tao) does not (care to) speak (about it); he
who is (ever ready to) speak about it does not know it.
He (who knows it) will keep his mouth shut and close the portals
(of his nostrils). He will blunt his sharp points and unravel the
complications of things; he will attemper his brightness, and bring
himself into agreement with the obscurity (of others). This is called
'the Mysterious Agreement.'
(Such an one) cannot be treated familiarly or distantly; he is
beyond all consideration of profit or injury; of nobility or
meanness:--he is the noblest man under heaven.
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57
A state may be ruled by (measures of) correction; weapons of
war may be used with crafty dexterity; (but) the kingdom is made one's
own (only) by freedom from action and purpose.
How do I know that it is so? By these facts:--In the kingdom the
multiplication of prohibitive enactments increases the poverty of the
people; the more implements to add to their profit that the people
have, the greater disorder is there in the state and clan; the more
acts of crafty dexterity that men possess, the more do strange
contrivances appear; the more display there is of legislation, the
more thieves and robbers there are.
Therefore a sage has said, 'I will do nothing (of purpose), and the
people will be transformed of themselves; I will be fond of keeping
still, and the people will of themselves become correct. I will take
no trouble about it, and the people will of themselves become rich; I
will manifest no ambition, and the people will of themselves attain to
the primitive simplicity.'
________________________________________
58
The government that seems the most unwise,
Oft goodness to the people best supplies;
That which is meddling, touching everything,
Will work but ill, and disappointment bring.
Misery!--happiness is to be found by its side! Happiness!--misery
lurks beneath it! Who knows what either will come to in the end?
Shall we then dispense with correction? The (method of) correction
shall by a turn become distortion, and the good in it shall by a turn
become evil. The delusion of the people (on this point) has indeed
subsisted for a long time.
Therefore the sage is (like) a square which cuts no one (with its
angles); (like) a corner which injures no one (with its sharpness).
He is straightforward, but allows himself no license; he is bright,
but does not dazzle.
________________________________________
59
For regulating the human (in our constitution) and rendering
the (proper) service to the heavenly, there is nothing like
moderation.
It is only by this moderation that there is effected an early
return (to man's normal state). That early return is what I call the
repeated accumulation of the attributes (of the Tao). With that
repeated accumulation of those attributes, there comes the subjugation
(of every obstacle to such return). Of this subjugation we know not
what shall be the limit; and when one knows not what the limit shall
be, he may be the ruler of a state.
He who possesses the mother of the state may continue long. His
case is like that (of the plant) of which we say that its roots are
deep and its flower stalks firm:--this is the way to secure that its
enduring life shall long be seen.
________________________________________
60
Governing a great state is like cooking small fish.
Let the kingdom be governed according to the Tao, and the manes of
the departed will not manifest their spiritual energy. It is not that
those manes have not that spiritual energy, but it will not be
employed to hurt men. It is not that it could not hurt men, but
neither does the ruling sage hurt them.
When these two do not injuriously affect each other, their good
influences converge in the virtue (of the Tao).
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61
What makes a great state is its being (like) a low-lying, down-
flowing (stream);--it becomes the centre to which tend (all the small
states) under heaven.
(To illustrate from) the case of all females:--the female always
overcomes the male by her stillness. Stillness may be considered (a
sort of) abasement.
Thus it is that a great state, by condescending to small states,
gains them for itself; and that small states, by abasing themselves to
a great state, win it over to them. In the one case the abasement
leads to gaining adherents, in the other case to procuring favour.
The great state only wishes to unite men together and nourish them;
a small state only wishes to be received by, and to serve, the other.
Each gets what it desires, but the great state must learn to abase
itself.
________________________________________
62
Tao has of all things the most honoured place.
No treasures give good men so rich a grace;
Bad men it guards, and doth their ill efface.
(Its) admirable words can purchase honour; (its) admirable deeds
can raise their performer above others. Even men who are not good are
not abandoned by it.
Therefore when the sovereign occupies his place as the Son of
Heaven, and he has appointed his three ducal ministers, though (a
prince) were to send in a round symbol-of-rank large enough to fill
both the hands, and that as the precursor of the team of horses (in
the court-yard), such an offering would not be equal to (a lesson of)
this Tao, which one might present on his knees.
Why was it that the ancients prized this Tao so much? Was it not
because it could be got by seeking for it, and the guilty could escape
(from the stain of their guilt) by it? This is the reason why all
under heaven consider it the most valuable thing.
________________________________________
63
(It is the way of the Tao) to act without (thinking of) acting;
to conduct affairs without (feeling the) trouble of them; to taste
without discerning any flavour; to consider what is small as great,
and a few as many; and to recompense injury with kindness.
(The master of it) anticipates things that are difficult while they
are easy, and does things that would become great while they are
small. All difficult things in the world are sure to arise from a
previous state in which they were easy, and all great things from one
in which they were small. Therefore the sage, while he never does
what is great, is able on that account to accomplish the greatest
things.
He who lightly promises is sure to keep but little faith; he who is
continually thinking things easy is sure to find them difficult.
Therefore the sage sees difficulty even in what seems easy, and so
never has any difficulties.
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64
That which is at rest is easily kept hold of; before a thing
has given indications of its presence, it is easy to take measures
against it; that which is brittle is easily broken; that which is very
small is easily dispersed. Action should be taken before a thing has
made its appearance; order should be secured before disorder has
begun.
The tree which fills the arms grew from the tiniest sprout; the
tower of nine storeys rose from a (small) heap of earth; the journey
of a thousand li commenced with a single step.
He who acts (with an ulterior purpose) does harm; he who takes hold
of a thing (in the same way) loses his hold. The sage does not act
(so), and therefore does no harm; he does not lay hold (so), and
therefore does not lose his bold. (But) people in their conduct of
affairs are constantly ruining them when they are on the eve of
success. If they were careful at the end, as (they should be) at the
beginning, they would not so ruin them.
Therefore the sage desires what (other men) do not desire, and does
not prize things difficult to get; he learns what (other men) do not
learn, and turns back to what the multitude of men have passed by.
Thus he helps the natural development of all things, and does not dare
to act (with an ulterior purpose of his own).
________________________________________
65
The ancients who showed their skill in practising the Tao did
so, not to enlighten the people, but rather to make them simple and
ignorant.
The difficulty in governing the people arises from their having
much knowledge. He who (tries to) govern a state by his wisdom is a
scourge to it; while he who does not (try to) do so is a blessing.
He who knows these two things finds in them also his model and
rule. Ability to know this model and rule constitutes what we call
the mysterious excellence (of a governor). Deep and far-reaching is
such mysterious excellence, showing indeed its possessor as opposite
to others, but leading them to a great conformity to him.
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66
That whereby the rivers and seas are able to receive the homage
and tribute of all the valley streams, is their skill in being lower
than they;--it is thus that they are the kings of them all. So it is
that the sage (ruler), wishing to be above men, puts himself by his
words below them, and, wishing to be before them, places his person
behind them.
In this way though he has his place above them, men do not feel his
weight, nor though he has his place before them, do they feel it an
injury to them.
Therefore all in the world delight to exalt him and do not weary of
him. Because he does not strive, no one finds it possible to strive
with him.
________________________________________
67
All the world says that, while my Tao is great, it yet appears
to be inferior (to other systems of teaching). Now it is just its
greatness that makes it seem to be inferior. If it were like any
other (system), for long would its smallness have been known!
But I have three precious things which I prize and hold fast. The
first is gentleness; the second is economy; and the third is shrinking
from taking precedence of others.
With that gentleness I can be bold; with that economy I can be
liberal; shrinking from taking precedence of others, I can become a
vessel of the highest honour. Now-a-days they give up gentleness and
are all for being bold; economy, and are all for being liberal; the
hindmost place, and seek only to be foremost;--(of all which the end
is) death.
Gentleness is sure to be victorious even in battle, and firmly to
maintain its ground. Heaven will save its possessor, by his (very)
gentleness protecting him.
________________________________________
68
He who in (Tao's) wars has skill
Assumes no martial port;
He who fights with most good will
To rage makes no resort.
He who vanquishes yet still
Keeps from his foes apart;
He whose hests men most fulfil
Yet humbly plies his art.
Thus we say, 'He ne'er contends,
And therein is his might.'
Thus we say, 'Men's wills he bends,
That they with him unite.'
Thus we say, 'Like Heaven's his ends,
No sage of old more bright.'
________________________________________
69
A master of the art of war has said, 'I do not dare to be the
host (to commence the war); I prefer to be the guest (to act on the
defensive). I do not dare to advance an inch; I prefer to retire a
foot.' This is called marshalling the ranks where there are no ranks;
baring the arms (to fight) where there are no arms to bare; grasping
the weapon where there is no weapon to grasp; advancing against the
enemy where there is no enemy.
There is no calamity greater than lightly engaging in war. To do
that is near losing (the gentleness) which is so precious. Thus it is
that when opposing weapons are (actually) crossed, he who deplores
(the situation) conquers.
________________________________________
70
My words are very easy to know, and very easy to practise; but
there is no one in the world who is able to know and able to practise
them.
There is an originating and all-comprehending (principle) in my
words, and an authoritative law for the things (which I enforce). It
is because they do not know these, that men do not know me.
They who know me are few, and I am on that account (the more) to be
prized. It is thus that the sage wears (a poor garb of) hair cloth,
while he carries his (signet of) jade in his bosom.
________________________________________
71
To know and yet (think) we do not know is the highest
(attainment); not to know (and yet think) we do know is a disease.
It is simply by being pained at (the thought of) having this
disease that we are preserved from it. The sage has not the disease.
He knows the pain that would be inseparable from it, and therefore he
does not have it.
________________________________________
72
When the people do not fear what they ought to fear, that which
is their great dread will come on them.
Let them not thoughtlessly indulge themselves in their ordinary
life; let them not act as if weary of what that life depends on.
It is by avoiding such indulgence that such weariness does not
arise.
Therefore the sage knows (these things) of himself, but does not
parade (his knowledge); loves, but does not (appear to set a) value
on, himself. And thus he puts the latter alternative away and makes
choice of the former.
________________________________________
73
He whose boldness appears in his daring (to do wrong, in
defiance of the laws) is put to death; he whose boldness appears in
his not daring (to do so) lives on. Of these two cases the one
appears to be advantageous, and the other to be injurious. But
When Heaven's anger smites a man,
Who the cause shall truly scan?
On this account the sage feels a difficulty (as to what to do in the
former case).
It is the way of Heaven not to strive, and yet it skilfully
overcomes; not to speak, and yet it is skilful in (obtaining a reply;
does not call, and yet men come to it of themselves. Its
demonstrations are quiet, and yet its plans are skilful and effective.
The meshes of the net of Heaven are large; far apart, but letting
nothing escape.
________________________________________
74
The people do not fear death; to what purpose is it to (try to)
frighten them with death? If the people were always in awe of death,
and I could always seize those who do wrong, and put them to death,
who would dare to do wrong?
There is always One who presides over the infliction death. He who
would inflict death in the room of him who so presides over it may be
described as hewing wood instead of a great carpenter. Seldom is it
that he who undertakes the hewing, instead of the great carpenter,
does not cut his own hands!
75
The people suffer from famine because of the multitude of taxes
consumed by their superiors. It is through this that they suffer
famine.
The people are difficult to govern because of the (excessive)
agency of their superiors (in governing them). It is through this
that they are difficult to govern.
The people make light of dying because of the greatness of their
labours in seeking for the means of living. It is this which makes
them think light of dying. Thus it is that to leave the subject of
living altogether out of view is better than to set a high value on
it.
________________________________________
76
Man at his birth is supple and weak; at his death, firm and
strong. (So it is with) all things. Trees and plants, in their early
growth, are soft and brittle; at their death, dry and withered.
Thus it is that firmness and strength are the concomitants of
death; softness and weakness, the concomitants of life.
Hence he who (relies on) the strength of his forces does not
conquer; and a tree which is strong will fill the out-stretched arms,
(and thereby invites the feller.)
Therefore the place of what is firm and strong is below, and that
of what is soft and weak is above.
________________________________________
77
May not the Way (or Tao) of Heaven be compared to the (method
of) bending a bow? The (part of the bow) which was high is brought
low, and what was low is raised up. (So Heaven) diminishes where
there is superabundance, and supplements where there is deficiency.
It is the Way of Heaven to diminish superabundance, and to
supplement deficiency. It is not so with the way of man. He takes
away from those who have not enough to add to his own superabundance.
Who can take his own superabundance and therewith serve all under
heaven? Only he who is in possession of the Tao!
Therefore the (ruling) sage acts without claiming the results as
his; he achieves his merit and does not rest (arrogantly) in it:--he
does not wish to display his superiority.
________________________________________
78
There is nothing in the world more soft and weak than water,
and yet for attacking things that are firm and strong there is nothing
that can take precedence of it;--for there is nothing (so effectual)
for which it can be changed.
Every one in the world knows that the soft overcomes the hard, and
the weak the strong, but no one is able to carry it out in practice.
Therefore a sage has said,
'He who accepts his state's reproach,
Is hailed therefore its altars' lord;
To him who bears men's direful woes
They all the name of King accord.'
Words that are strictly true seem to be paradoxical.
________________________________________
79
When a reconciliation is effected (between two parties) after a
great animosity, there is sure to be a grudge remaining (in the mind
of the one who was wrong). And how can this be beneficial (to the
other)?
Therefore (to guard against this), the sage keeps the left-hand
portion of the record of the engagement, and does not insist on the
(speedy) fulfilment of it by the other party. (So), he who has the
attributes (of the Tao) regards (only) the conditions of the
engagement, while he who has not those attributes regards only the
conditions favourable to himself.
In the Way of Heaven, there is no partiality of love; it is always
on the side of the good man.
________________________________________
80
In a little state with a small population, I would so order it,
that, though there were individuals with the abilities of ten or a
hundred men, there should be no employment of them; I would make the
people, while looking on death as a grievous thing, yet not remove
elsewhere (to avoid it).
Though they had boats and carriages, they should have no occasion
to ride in them; though they had buff coats and sharp weapons, they
should have no occasion to don or use them.
I would make the people return to the use of knotted cords (instead
of the written characters).
They should think their (coarse) food sweet; their (plain) clothes
beautiful; their (poor) dwellings places of rest; and their common
(simple) ways sources of enjoyment.
There should be a neighbouring state within sight, and the voices
of the fowls and dogs should be heard all the way from it to us, but I
would make the people to old age, even to death, not have any
intercourse with it.
________________________________________
81
Sincere words are not fine; fine words are not sincere. Those
who are skilled (in the Tao) do not dispute (about it); the
disputatious are not skilled in it. Those who know (the Tao) are not
extensively learned; the extensively learned do not know it.
The sage does not accumulate (for himself). The more that he
expends for others, the more does he possess of his own; the more that
he gives to others, the more does he have himself.
With all the sharpness of the Way of Heaven, it injures not; with
all the doing in the way of the sage he does not strive.
周易与现代企业管理
周易与现代企业管理
• 作者 : 陈德述
• 发布日期 : 2007-12-22
• 浏览人气 : 63
现在世界上有不少的学者预测，21世纪是中华文化的世纪。澳大利亚学者雷吉•利特尔和沃伦•里德在所著的《儒学的复兴》中指出：“儒学正在复兴。儒学的复兴已经明确地指出,它将在世界文明中的核心中占有一席之地，并且将带领世界进入21世纪，即将成为21世纪的管理主流。”以儒学为代表的东方管理越来越受世界管理学界的重视，中国作为儒学的发源地，我们这些中华民族的子孙，更应该重视这个问题。
为要建设中国特色的社会主义，就必须要建设社会主义的民族文化。建设具有民族特色的企业文化，这就要求我们必须按照毛泽东的教导，去研究事物的特点，研究矛盾的特殊性，即不但要研究一事物对另一事物的特点，还要研究事物发展中的不同过程和不同阶段的特点。这就是说，要建设具有民族特色的企业文化，决不能忽视我国的民族文化传统和国情，必须要研究我国的历史文化和现实的若干特点，不能照搬美国的，也不能照般日本的，要把民族文化中的精华与现代的企业管理理论、企业文化理论结合起来，创造性地建设中国化的企业管理理论和企业文化。
日本曾经在经济上获得很大的成功，主要是它建立了适合自已民族特色的现代化企业管理的理论、方法和制度，建立了日本特色企业文化。为了使我国的经济迅速赶上发达国家的水平，建立适合我国民族特色的企业管理学或企业文化学是非常必要的。即必须要花力气去探索我国企业管理或企业文化的特色。我认为：建设适合我国民族特色的企业管理或企业文化完成之时，就是我国经济达到世界先进水平之日。为此，我们必须要不断的探索传统文化与企业管理或传统文化与企业文化建设这个主题，这个探索有很大的难度，但是这个酸果必须是要啃的，啃这个酸果将会有一个很长的过程。目前或许是“山穷水复疑无路”，但是等待我们的必将“柳暗花明又一村”。
一、《周易》是一部什么书？
长期以来，确实存在有一个世界范围内的易学热，西方不少的人把易学的理论和方法用于企业管理或科学技术的发明上；在我们中国不少人却热衷于周易的算卦，甚至有人把《周易》仅仅当作只是算命之书，这是一种极为错误的倾向。按传统的说法，《周易》是由伏羲氏画卦，文王作卦爻辞，孔子作十翼而成的。从伏羲氏画卦到现在有5000多年的历史，它是我国民族文化的总汇和瑰宝，它分为《经》和《传》两大部份，《经》部份由六十四卦的卦画和三百八十四爻爻画以及卦辞和爻辞组成；《传》由彖辞上下、象辞上下、系辞上下、文言、序卦、说卦、杂卦十大部份组成，又称为《十翼》或《易大传》。《周易》最显著的特点是义理和象数的统一，按《周易》自身的说法是“易有圣人之道四焉：以言者尚其辞，以动者尚其变，以制器者尚其象，以卜筮者尚其占”，即辞、变、象、占是《周易》的四大内容。《周易》这本书与其他的书的一个显著的不同，就是它除了文字表达思想之外，还有象数。文字所表达的义理与象数是不能分割的。义理寓于象数之中。当然还有卜筮的内容，这是古代的预测方法。《周易》这本书从总体上说，我以为它是一部关于普遍变易的哲学之书，其中充满着辩证法的方法论智慧。
《周易》这本书的价值，我以为至少应包含以下几个方面：（一），《周易》在我国文化史上有着十分重要的地位，称为中华文化的总汇，它的理论方法浸透到古代的很多学科之中，它与我国的哲学、政治、文学、历史、民俗、天文、历法、数学、技术、建筑、音乐、绘画、美学、军事、气功，有着不可分割的联系。不懂《周易》，就不懂我国的传统文化；（二），《周易》中有很多的精华是我们今天建设具有中国特色的社会主义所必须借鉴的内容，中国特色的社会主义离开了民族优秀文化就说不上中国特色。譬如我们在建设社会主义的民主、社会主义的市场经济、社会主义的精神文明都有借鉴《周易》的价值，对于纠正所谓《周易》热中的错误倾向，是十分必要的。
二，《周易》与企业理想和经营宗旨
或许有人认为，现在来谈理想是迂腐的，不合时宜的观念，事实上，一个民族、一个国家、一个企业，任何时候都不可能没有理想，任何一人也是如此。企业理想对于企业的发展是至关重要的。日本松下电器公司的企业理念中，明确提出他们的企业理想：“在世界上消灭贫困，建设繁荣富强的乐土”。松下公司教育职工要清清楚楚地明白这一理想，公司的经营者要真诚地朝着这一理想前进，而不是把它只当作一种姿态，松下电器公司之所以获得如此巨大的成功，和它有明确的企业理想不是没有关系的。
《周易》告诉人们，作任何事都必须要一个理想和目的，那就是效法天地的无私的原则，以利万物。《乾卦•彖辞》说：“大哉乾元，万物资始”，“保合太和，乃利贞；首出庶物，万国咸宁”。就是说，要像天道那样，保持着和谐的景象，按照自身的规律运行，生长出万物，使人类从而具备有赖以生存的物资资料，使万国皆安宁。《坤卦•彖辞》说：“至哉坤元，万物资生，乃顺承天；坤厚载物，德合无疆”。即是说，地顺天道之变化，以生养万物，地厚载物，地之德普及于万物而无边。总之《周易》主张法天地之善德而生养万物，以利万物。《乾卦•象辞》还说：“利物足以合义”，利物即利人、利他。
在“利人”和“利他”这个问题上，有自利利他、损已利他、损自损他、自利损他等几种价值选择。佛教认为，自利利他是觉行圆满者，是善；对已不利对他人有利是大善；对已对他都不利者是恶；对已有利对他不利是大恶。对于一个企业来说自利利他是最佳的价值选择。正如松下电器公司的经验所指出的那样：如果内心的宗旨全是从经营者的私利私欲出发，那就领导不了职工，这内心的宗旨也要从社会性方面多加考虑。要是不考虑职工的福利，也是领导不了职工的。而且还要改善职工的劳动条件。完全由经营者独占利益，职工干活的劲头就会消失，结果公司的利益也不能提高，对经营者也不利。也即说经营者必须考虑职工的利益和社会利益。这是自利利他的很生动说明。一个资本主义的企业都有高尚的企业理想和完善的企业经营宗旨，何况社会主义的企业呢？
作为社会主义的企业要有自己的企业理想，要像《周易》乾坤两卦所说的那样“坤厚载物，德合无疆”，“首出庶物，万国咸宁”，即要有全心全意的为人民服务的高尚道德，生产出众多的商品，满足人民的物质文化生活的需要，使百姓安居乐业，使国家安定团结，也就是说，一个企业要有利民利国，富民富国的理想。要为振兴中华，为迎接中华文化在21世纪的创新作出贡献。
三、乾卦与企业的发展道路
前面已经说过，《周易》是关于事物普遍变化发展的哲学，它从深层次上揭示了事物发展的本质及其过程。乾卦的爻辞非常深刻地说明了事物向上发展的过程。下面我们从企业管理的角度对乾卦的爻辞作简要的分析：
初九：潜龙勿用。
《文言传》解释说：“龙德而隐者也。不易乎世，不成乎名，遁世无闷，不见是而无闷。乐则行之，忧则违之，确乎其不可拔，潜龙也”。指一个企业在创始阶段，还在进行资金筹集、产品开发，还没有生产高质量的产品，还没有在市场上占有一席之地，还没有获得经济效益的时候，即还处在发展前的潜伏准备时期。处在这个时期的企业开拓者，要有坚强的意志，不要因为某种原因而动摇自己的信念，不要急于成名，也不要因为一时不能成名而苦闷，更不要因为自己的事业没被人理解而苦闷，要有坚韧不拔的意志，去干好自己所乐于干的事情。由于，是处于创业的开拓阶段，因而自己还不能发挥重大的作用，对人民、对国家也没有作出重要的贡献，是一条潜伏的尚未发挥作用的龙。
九二：见（现）龙在田，利见大人。
《文言传》解释说：“龙德而正中者也，庸言之信，庸行之谨，闲邪存其诚，善世而不伐，德博而化”。指一个企业，经过了充分的准备，生产出第一批产品，在市场上销售，得到消费者欢迎的状况。即这个企业在市场上初露头角。由于它的产品有好的质量。因而，有利于与消费者（大人）见面。这说明这个企业的第一步获得了成功。“潜龙”转变成了“现龙”。但是，仍要保持正中之德，防止见利忘义的邪恶，保存竭诚为消费者服务的态度，不要居功骄傲，这样，企业的恩德才能广泛传播给消费者。这才叫“利见大人”。
九三：君子终日乾乾，夕惕，若厉，无咎。
乾乾：勤奋努力。厉：危也。咎：灾也。《文言传》解释说：“君子进德修业，忠信所以进德也。修辞立其诚，所以居业也。知至，至之，可以言几也。知终，终之，可与存义也。是故居上位而不骄，在下位而不忧。故乾乾因其时而惕，虽危无咎矣”。指新的产品在市场上获得了成功之后，还必须要进一步“进德修业”，要从利国利民的立场开发，继续的努力，开发新的产品，不能沾沾自喜，满足现状，而缺乏进取。只要勤奋努力，进一步开拓新产品，保持高度的警惕，即使在市场上遇到强劲的竞争对手，也不会在市场竞争中失去主动权，给企业带来不利。因为，这中间是有规律可循的。“几者，动之微，吉凶之先见者也”。终：结果。知至知终，指可以预见事物发展到某个阶段时会产生什么结果。从管理学的角度看，市场经济是竞争很强烈的经济，如果我们对产品需求和市场动态没有预见性，将会带来严重的不利后果。若要无咎，必须要知至知终，始终保持勤奋进取，不断创新，不断开拓的精神，就能立于不败之地。
九四：或跃在渊，无咎。
《文言传》解释说：“君子进德修业，欲及时也。或跃在渊，自试也”。指一个企业即是开发出了很有销路、很有质量、很受欢迎的产品也不能一劳永逸地坐享其成，必须在新的基础上进一步开发新的产品，以进一步满足市场的需要。这就要求企业的经营者，要及时进德修业，开发自己新的产品，企业这时进入第二个相对的潜伏时期，即经过第一个发展的高峰期之后，进入一个相对的波谷时期，开发一个新的产品，需要信息、资金、技术、试验、成批生产等过程。这个潜伏过程的长短，取决于每个企业的不同情况。有的企业可能较长，有的企业可能较短。但是，这个潜伏的波谷时期，是第二个发展高峰的前奏，此时无声胜有声。如果某个企业不利用这个波谷时期来开发新的产品，这个企业的发展不可能有后劲，不可能蒸蒸日上。
九五：飞龙在天，利见大人。
《文言传》解释说：“同声相应，同气相求。水流湿，火就燥。云从龙，风从虎。圣人作而万物睹。本乎天者亲上，本乎地者亲下。则各从其类也”。指由于第一个高峰期推出的产品获得了很好的企业形象，表场的声音，互相感应，爱好这类商品的人都来光顾新的产品，这样，这个企业名声大震，不但誉满全国，还誉满全球。为此，这个企业树立起了很好的企业形象，企业的发展达到最佳状态。
上九：亢龙有悔。
《象辞传》解释说：“亢龙有悔，盈不可久”。《文言传》说：“亢龙有悔，穷之灾也”。指一个企业经过创业、第一个高峰、低谷、再进入第二高峰，已经完成了发展的第一阶段，要向第二阶段转化了。因为事物发展到了极至的时候，必须要朝着相反方向转化，旧的平衡一定要打破，一定会有新的平衡来取代，因而《象辞传》说“盈不可久”。《周易》强调“亢龙有悔”，目的就是要人懂得事物发展的这一规律，懂得这个规律之后，就能驾驭这个规律，变盲目为主动。认为只知进而不知退，只知存不知亡，知得而不知失，不是有智慧的人，只有知进退又知存亡的人，才能算是有智慧的圣人。作为一个企业家懂得这个道理之后，一定要下决心不断开发新的产品，不但要创名牌，还要创名牌系列产品。并且要不断的改进名牌产品，就是企业发展第一时期的终结阶段，是为更大发展作准备的。事物的发展就是这样波浪似的前进着，波浪似的前进是合乎规律的前进。
《周易》乾卦的爻辞，表达了事物发展的渐进性、波浪性和间断性，这样的哲学辩证法对于企业管理具有重要的指导作用。
四、《周易》与市场的开拓
《周易》对商品交易、市场持肯定的态度。《系辞传》上说：“日中为市，致天下之民，天下之货，交易而退，各得其所”。认为民众把自己生产的商品拿到市场上去进行交换，各自满足自己的需要，是天经地义的事情，坤卦卦辞说：“利，西南得朋，东北丧朋”。十贝曰朋，贝，古代货币。这段卦辞是在预测到什么地方可以赚钱，到什么地方要赔钱。结论是西南方向能赚钱。《周易》肯定了这种通过商品交换而获得的利。但是，古代的商品交换是自发的、小规模的交换。现代的市场经济是自觉的、有计划的、开创性的、竞争性的、世界性的商品经济。这就要求开拓市场，而且要不断开拓新的市场。同样《周易》也能为现代的市场开拓提供无穷的智慧。
《周易》的象主要是由卦象和爻象来构成的。爻象有“一 一”、“一”两个符号表示：“一 一”表示阴“一”表阳阳。卦象由阴阳两个爻画组成，卦有经卦和别卦之分，别卦由八个经卦组成，八经卦的卦画是，乾、兑、离、震、巽、坎、艮、坤。八经卦的三爻代表天地人三才，由三才构成一个宇宙模式。由八经卦组成的六十四别卦，每卦由六爻组成，五六代两爻表天道的阴阳，三四两爻代有人道的仁义，初二两爻代表地道的刚柔，同样构成一个宇宙模式。
从管理学的角度看，这个模式是一个市场开拓的模式。天代表大环境，代表全国市场或国际市场；地代表小环境，代表当地市场；人代表主体，代表自己的企业，代表经营者和商品生产者。在这个模式中人、企业是主体，是中心。因此开拓主要在于人，在于企业的经营者。从宏观上看，要掌握天时、地利、人和。即做到企业与外界大小市场信息的交流与反馈，做到能量输入与输出的和谐，市场的开拓。在产品质量的基础上，重在企业形象塑造。企业形象不仅仅在于它的外在标志，更重要的在于它的内涵，在于消费者对企业的产品质量、信誉程度所形成的想法或看法。企业形象的塑造，主要在于与消费者的沟通，在于产品的质量和信誉。
八卦的卦象不但有它外在的形式，而且有它的内涵。如乾卦，其内涵是为天、为阳、为刚，为金，为马、为健、为玉、为头，为头，总之，一切刚健有力的事物及其属性，均为乾卦的内涵；如坤卦的内涵为阴、为地、为柔、为顺、为土，一切柔顺的事物及其属性均是坤卦的内涵；如震卦的内涵为雷、为电、为春、为车；巽卦的内涵为风、为木、为入；坎卦的内涵为水、为月、为陷、为冬；离卦的内涵为火、为明、为日、为电、为夏；艮卦的内涵为山、为土、为手；兑卦的内涵为泽、为金、为悦、为秋等等。一个企业的形象要像八卦的形象那样，一说出它的卦名，就马上能说出它的内涵。即要把企业的形象铭刻在消费者心中。天天打广告的企业，不一定就有好的企业形象。
处于宇宙中心的人，要不断的与天地进行信息交流和能量交流才能生存，同样，一个企业也必须不断地与市场进行信息或能量交流才能生存，如泰卦的《彖辞》说：“天地交而万物通，上下交而其志同也”。《象辞》说：“天地交，泰”。泰者，通也。内外信息沟通，市场就能得到开拓，企业也就随之享通。信息不通事业就不可能发达。如否卦，《彖辞》：“天地不交而万物不通也，上下不交在而天下无邦也”。《象辞》：“天地不交，否”。否者，闭塞不通也。一个企业，如果与市场的信息不通，则必停滞不前，没有发展前途。由此可见，信息交流是十分重要的。
从八卦的模式中说明，要开拓市场，首先立足于当地的市场，而眼睛要盯着更大的市场，一个企业的立足点是在当地或国内市场。在八卦中，人居中位，他的立足地是初、二是两爻，这两爻代表当地的市场，首先要树立良好的企业形象，在当地市场站稳脚跟，晋卦的卦象进一步说明了这个问题。晋卦是下坤上离，坤为地，离为日，为明。晋卦的卦象是日出地上，《象辞》说：“日出地上，晋”。《彖辞》说：“晋，进也。“即是说，晋卦的内涵是前进、上升的意思。日出地上，光芒四射，不断上升。这个卦象也说明，一个企业只有占领了市场，特别应该首先占领本地市场之后，才能不断的前进，前途光明，就是要树立良好的企业形象来扩大企业的影响，就像日出地上一样，使其影响扩展到四方。相反，如果不重视自己企业形象的塑造，即是有很好的产品，也难以很好的效益。再如明夷卦的卦象”日入地中，下离上坤”《彖辞》说：“明入地中，明夷。内文明而外柔顺，以蒙大难”。此卦是内文明而外柔顺，是说一个企业即是有很好的内部管理、有新的产品开拓、有好的产品质量、没有很好的企业形象扬名于外、被柔所蔽，阳刚之气没得到散发，因而这个企业就不顺，甚至可能要蒙受大难。这时说明企业形象的重要性。
五，《周易》与育人用人
人才的选择和使用是一个企业生存的根本，所以日本松下电气公司把他们的公司规定为是“培育人才的公司”。“拥有第一流的人才，就会有第一流的计划、第一流的组织、第一流的领导”。“缺乏人才的组织等于亡灵”。一个国家，一个民族，一个企业，不培育人才，不爱惜人才，不尊重人才，不善于使用人才，肯定是没有希望的。
我们民族重视人才的优良传统也明显地表现在《周易》中，《周易》十分强调育人。《观卦•象辞》说：“风行天上，观，先王以省方，观民设教。”《贲卦•彖辞》说：“刚柔交错，天文也；文明为止，人文也；观乎天文，以察时变；观乎人文，以化成天下”。《无妄卦•象辞》说：“天下雷行，物以无妄；先王以茂对时育万物”。茂：勉励；对时：指抓住时机。要求要勤奋地不失时机地育人育物。《恒卦•彖辞》说：“日月得天而能久照。四时变化而能久成，圣人久于其道而天下化成”。“化成”就是进行全国性教化，培育人才。《恒卦•彖辞》说：“观天之神道，而四时不忒。圣人以神道设教，而天下服矣”。“不忒”：没能差错而有规律。“神道”：指阴阳变化莫测之道。神道设教：指用阴阳之道来教化人民，使人民掌握智慧之道。总之，《周易》十分重视对民众的教化和培育。
《周易》主张养贤和尚贤，大畜卦的《彖辞》说：“大畜，刚健笃实辉光，日新其德，刚上而尚贤。能止健，大正也。不家食，吉，养贤也。利涉大川，应乎天也”。要尚贤、养贤、用贤。所谓贤人是指仁人，具有大德之人，能完成大业的人。“仁人”能实践仁德，不自私，能利人；行为合于礼法，有坚定的意志，做事踏实，做不少利民利国的事情，却又不居功自傲。“大业”指能使百姓富有。“小人”指无仁德之人，《系辞传》下说：“小人不耻不仁，不畏不义，不见利不劝，不威不惩，小惩而大诫”。“小人以为小善为无益而弗为也，以小恶无伤弗去也，故恶积而不可掩，罪大而不可解”。所以《周易》主张用贤人，而不要用小人，用贤人才能成就事业。同时还不要用无才干的人。如鼎卦九四爻辞说：“鼎折足，覆公，其形渥，凶”。这段爻辞《系辞传》作了这样的解释：“德薄而位尊，智小而谋大，力小而任重，鲜不及矣”，产生这样的后果，是这个人不胜其任。这里说明要注重德才兼备。
按《周易》的八卦理论，可以把人才分为五种不同类型，不同类型的人才各有其不同性格特点和不同的才干，因而，要有不同的用法，这叫做“因能授职，”“量才授官”。不因能受职，是对人才的浪费。
乾兑卦型的人属金，这种类型的人，其体征为：方脸、宽额、骨大、体壮，个子中等或偏高，脉大而有劲；其性格特点是：心胸宽广，富有远见，有组织才干，有领导者的气质，稳重聪慧，刚健自强；但虚荣心和自尊心较强，常常求全责备而思虑过多。这类人适合作立法、司法、监督、检查方面的工作。
坤艮卦型的人属土，这种类型的人，其体征为：面黄头大，或唇厚鼻大，个子中下，或矮墩实，脉缓；其性格特点是：性格内向，脚踏实地，宽容厚道，安详谦和；与世无争，但反映较慢，不善言谈。这类人适合于制造、商业、管理、生产、服务等方面的工作。
震巽卦型的人属木，这种类型的人，其体征为：面长体瘦，个子偏高或小巧，脉弦；其性格特征人是：性急好动，思维活跃，敏捷能干，有外交家的气质，但情绪不稳定，时而柔顺，时而刚犟 ，心胸狭窄，常怀妒忌心理。这类人适合于作计划、研究、发明方面的工作。
坎卦型的人属水，这种类型的人，其体征为：多体瘦面黑，目深耳大，多中等个，脉沉。其性格特点是：阴沉内向，多思善谋，务于心计，有参谋长的气质，但常有消极抑郁，阴险诡秘的一面。经历多坎坷或艰险，但百折不挠，有持久的恒劲，也有内在的刚劲，多数是无声的奉献者。这类适合于作总务、会计、库房保管等方面的工作。
离卦型的人属火，这种类型的人，其体征为：多壮实，面赤目亮，脉数而洪大；其性格特点是：气质高度外向，热情激动，奋发上进，动作急性，感觉敏锐，有发明家的气质，但易出现自夸自大，骄傲好斗的倾向。这类人适合于人事和行政管理等方面的工作。
怎样判断一个人属什么卦型呢？那就要用四柱预测法：
取一个人出生年的干支数，月数、日数和时的干支数。将年、月、日的数相加的和，除8，余数得出卦，为上卦；再加时的干支数除8，余数得出卦为下卦，组成一卦，再求出变爻，根据两卦之间的生克关系来断定其卦型。
举例来说：设一个人生于癸酉年农历5月18日中午12点，12点为午时，为数7。先求上卦：10+5+18=33，除8余1，为乾卦。再求下卦，加7，为40，除8余0，为坤卦。所组成的卦为泰卦，其卦画为：再求动爻，40除以6，余4，即否卦的第四爻为动爻，否卦变为观卦：
八卦配五行如下：坎为水，震巽木，乾兑金，离为火，坤艮土。在这个卦中坤卦为体卦，乾卦为用卦。土生金，即体生用，这个人的卦型是以坤卦为主的兼有土木两性的结合型人。五行的相互关系是生、克、比和三种关系。其相生关系是：金生水，水生木，木生火、火生土，土生金；其相克关系是：金克木，木克土，土克水，水克火，火克金；其次还有比和关系。即又不相生又不相克者为比和。
1、凡用生体者，其人的特征、特点为卦的卦型属性；
2、凡体生用者，其的特征、特点为两卦兼有的混合型，但以体卦的卦型为主；
3、凡用克体者，其的特征、特点为两卦兼有的综合型，但以用卦的卦型为主。
4、凡体克用者，其人的物征、特点为体卦物卦型属性。
5、凡比和者，其人的特征、特点为体卦的卦型属性。
当然，事实上世界上的事物是千差万别的。人都有自己个性差异，但基本上不会超出这五种类型。a
六，《周易》与企业的微观管理
易之为书也，包络万象。在这无穷智慧的海洋之中，就企业的微观管理问题，我只提出以下三个问题来讨论：
（一），“太和论”。《周易》认为宇宙间的事物各都按其自己的规律运动、变化、发展，保持着和谐的状态，就叫做“太和”，或叫“中和”，这是儒家的一个根本性的哲学观点。我们从三个方面来看《周易》的“太和论”：1，阴阳互补原理。《周易》中阴阳这两个范畴是对立的，又是互补的。按照量子力学的理论对立即互补。有阴必有阳，有阳必有阴，阴阳不能相孤立而存在，一方失去了另一方就不可能存在。在一个企业内部以及企业与企业之间存在着很多互相对立的因素、状态和倾势，这些东西是一个企业得以存在的要素。对立的因素、反对的因素是互补的因素，是一个企业处于太和状态的不可缺少的因素；2、阴阳平衡原理。互补是实现平衡的前提，但互补不等于平衡，平衡也决非平均，平衡需要条件。阴阳如果失去了平衡，就会造成自然灾害，如旱灾、涝灾、地震之类。在企业内部，如果人际之间的价值追求失去了平衡、利益分配失去平衡、心理欲望失去平衡，轻则影响职工生产的积极性，重则可能造成严重后果。企业的管理者必须时时注意调整企业内部的平衡，否则影响企业的效益。3、阴阳转化原理。阴阳是相对的，阴和阳之间是可以互相转化的。阴极变阴，阴极变阳；在一种状态为阳，在另一种状态就为阴。企业内部的有利因素可能转化为不利因素，不利因素可能转化为有利因素，平衡可能转化为不平衡，要时时注意这种转化。
（二），易简论。《周易》这部书的科学价值就在于它把纷繁的宇宙现象进行了科学的抽象，把复杂的东西变成简要的东西，把难以掌握的东西变成了易于掌握的东西，这就是：太极——阴阳——模写的规律。《周易》认为，掌握了乾坤两卦就算掌握了《周易》的精髓了，乾元坤元即是阴阳。按照阴阳的规律来认识事物、处理问题就能获得有效的结果。《系辞传》上说：
易则易知，简则简从。易知则有亲，简从则有功。有亲则可久，有功则可大。可久则贤人之德，可大则贤人之业。
这段话对于企业的管理很有价值，它可以作为一个企业家的座佑铭。
第一个“易”：简易：第二个“易”：容易。“简”：简约。从管理学的角度看：这段话是说一个企业的宗旨、决策、管理方法简约明了，就能易于全体职工理解、认可，易于掌握和易于执行，也能易于使消费者所知晓。易于理解、易于认同、就具有亲和力，就能使职工在行动上团结一致。易于执行、易于遵从，就能使企业产生功效，使消费者认同就能产生市场效益。有了团结一致、并共同为一个目标而奋斗，这个企业就有恒久的生命力。有功劳、有效益，这个企业就能不断的扩大其实力，就能获得更大的发展。能使一个企业恒久的发展那是一个贤人的高尚品德，能使一企业不断的作出更大的贡献那是一个贤人所能作出的伟业。在市场经济条件下，时间就是效益，减少烦琐哲学是十分必要的。
（三），时机论。《周易》认为，世间的一切事物都是不断变化的，没有永恒不变的事物。“生生之谓易”，即变化无穷的意思。“变动不居，周游六虚，唯变所适”，“一阖一辟之谓变”，“化而裁之谓之变”。总之，事物不但在变，而且六十四卦中只要有一爻发生了变化，整个卦的性质就发生了变化，即质变。所以《周易》强调我们必须认识和掌握阴阳变化之道。掌握阴阳变化之道的标志，那就是要抓住“时机”。因此《周易》特别强调“时”这个概念。“变通配四时”，“变通莫大乎时”“变通者趣时者也”“天地盈虚与时消息”，“与时偕行”，等等。换言之，它强调事物的“四维性”。在激烈的市场经济中，“知变化之道”，抓住“时机”，抓好“时机”具有重要的经济价值。
《周易》艮卦的《彖辞》说：“时止则止，时行则行，动静不失其时，其道光明”。即是说：止要适时，动也要适时，要掌握好动静的时机。止不是绝对的静止，和前面讲的“潜龙勿用”有相似之处。“止”是调查市场，分析市场，提高质量，开发新产品，是把企业推向新的发展阶段的准备时期。准备工作一旦完成，就要抓住时机行动，去拓展市场。只有这样，才能实现时间是效益，时间是金钱的这个信条。
对于一个企业来说，把握公关的时机也是很重要的。据报导：1993年教师节前，上海家用化学品厂在报纸上刊登了一则广告：9月10日教师节当天，上海家用化学品厂拥有的30余辆汽车和面包车在市内为教师提供免费服务，凡贴有上海家用化学品厂厂标和“明星”新产品中英商标的轿车，教师可凭工作证在市中山环路内免费乘坐，并得到一件“明星”护肤品。这样作的结果，为企业树立了“尊师重教”的文化氛围，创造了良好的企业形象，使“明星”更加深入人心。
再据报导：1992年6月26日是著名音乐家贺绿汀先生诞生90岁生日，又是与姜夫人结婚的钻石婚纪念日，当天客宾盈门，热闹非凡，但姜夫人不慎跌倒，肩部骨折。当《新民晚报》报导了此事之后，江苏无锡市塑料铺地材料厂抓住时机，登门慰问二老，送上该厂生产和“钻石牌”地毯，还送上一面大红锦旗，上书“钻石地毯恭贺贺绿汀夫妇钻石婚志喜”，两位老人十分感动，要求报社予以表扬，后来《新民晚报》、广播电台等单位进行了报导，企业获得了很好的社会效益。这是江苏无锡市塑料材料厂善于抓住时机树立自己企业形象的主动的例子。
《周易》的内容博大精深，它对我国企业文化的建设有重要的作用，对它的研究还处在开创的阶段，今后还要不断的花大力气。(发表时间：2004-12-27)
• 作者 : 陈德述
• 发布日期 : 2007-12-22
• 浏览人气 : 63
现在世界上有不少的学者预测，21世纪是中华文化的世纪。澳大利亚学者雷吉•利特尔和沃伦•里德在所著的《儒学的复兴》中指出：“儒学正在复兴。儒学的复兴已经明确地指出,它将在世界文明中的核心中占有一席之地，并且将带领世界进入21世纪，即将成为21世纪的管理主流。”以儒学为代表的东方管理越来越受世界管理学界的重视，中国作为儒学的发源地，我们这些中华民族的子孙，更应该重视这个问题。
为要建设中国特色的社会主义，就必须要建设社会主义的民族文化。建设具有民族特色的企业文化，这就要求我们必须按照毛泽东的教导，去研究事物的特点，研究矛盾的特殊性，即不但要研究一事物对另一事物的特点，还要研究事物发展中的不同过程和不同阶段的特点。这就是说，要建设具有民族特色的企业文化，决不能忽视我国的民族文化传统和国情，必须要研究我国的历史文化和现实的若干特点，不能照搬美国的，也不能照般日本的，要把民族文化中的精华与现代的企业管理理论、企业文化理论结合起来，创造性地建设中国化的企业管理理论和企业文化。
日本曾经在经济上获得很大的成功，主要是它建立了适合自已民族特色的现代化企业管理的理论、方法和制度，建立了日本特色企业文化。为了使我国的经济迅速赶上发达国家的水平，建立适合我国民族特色的企业管理学或企业文化学是非常必要的。即必须要花力气去探索我国企业管理或企业文化的特色。我认为：建设适合我国民族特色的企业管理或企业文化完成之时，就是我国经济达到世界先进水平之日。为此，我们必须要不断的探索传统文化与企业管理或传统文化与企业文化建设这个主题，这个探索有很大的难度，但是这个酸果必须是要啃的，啃这个酸果将会有一个很长的过程。目前或许是“山穷水复疑无路”，但是等待我们的必将“柳暗花明又一村”。
一、《周易》是一部什么书？
长期以来，确实存在有一个世界范围内的易学热，西方不少的人把易学的理论和方法用于企业管理或科学技术的发明上；在我们中国不少人却热衷于周易的算卦，甚至有人把《周易》仅仅当作只是算命之书，这是一种极为错误的倾向。按传统的说法，《周易》是由伏羲氏画卦，文王作卦爻辞，孔子作十翼而成的。从伏羲氏画卦到现在有5000多年的历史，它是我国民族文化的总汇和瑰宝，它分为《经》和《传》两大部份，《经》部份由六十四卦的卦画和三百八十四爻爻画以及卦辞和爻辞组成；《传》由彖辞上下、象辞上下、系辞上下、文言、序卦、说卦、杂卦十大部份组成，又称为《十翼》或《易大传》。《周易》最显著的特点是义理和象数的统一，按《周易》自身的说法是“易有圣人之道四焉：以言者尚其辞，以动者尚其变，以制器者尚其象，以卜筮者尚其占”，即辞、变、象、占是《周易》的四大内容。《周易》这本书与其他的书的一个显著的不同，就是它除了文字表达思想之外，还有象数。文字所表达的义理与象数是不能分割的。义理寓于象数之中。当然还有卜筮的内容，这是古代的预测方法。《周易》这本书从总体上说，我以为它是一部关于普遍变易的哲学之书，其中充满着辩证法的方法论智慧。
《周易》这本书的价值，我以为至少应包含以下几个方面：（一），《周易》在我国文化史上有着十分重要的地位，称为中华文化的总汇，它的理论方法浸透到古代的很多学科之中，它与我国的哲学、政治、文学、历史、民俗、天文、历法、数学、技术、建筑、音乐、绘画、美学、军事、气功，有着不可分割的联系。不懂《周易》，就不懂我国的传统文化；（二），《周易》中有很多的精华是我们今天建设具有中国特色的社会主义所必须借鉴的内容，中国特色的社会主义离开了民族优秀文化就说不上中国特色。譬如我们在建设社会主义的民主、社会主义的市场经济、社会主义的精神文明都有借鉴《周易》的价值，对于纠正所谓《周易》热中的错误倾向，是十分必要的。
二，《周易》与企业理想和经营宗旨
或许有人认为，现在来谈理想是迂腐的，不合时宜的观念，事实上，一个民族、一个国家、一个企业，任何时候都不可能没有理想，任何一人也是如此。企业理想对于企业的发展是至关重要的。日本松下电器公司的企业理念中，明确提出他们的企业理想：“在世界上消灭贫困，建设繁荣富强的乐土”。松下公司教育职工要清清楚楚地明白这一理想，公司的经营者要真诚地朝着这一理想前进，而不是把它只当作一种姿态，松下电器公司之所以获得如此巨大的成功，和它有明确的企业理想不是没有关系的。
《周易》告诉人们，作任何事都必须要一个理想和目的，那就是效法天地的无私的原则，以利万物。《乾卦•彖辞》说：“大哉乾元，万物资始”，“保合太和，乃利贞；首出庶物，万国咸宁”。就是说，要像天道那样，保持着和谐的景象，按照自身的规律运行，生长出万物，使人类从而具备有赖以生存的物资资料，使万国皆安宁。《坤卦•彖辞》说：“至哉坤元，万物资生，乃顺承天；坤厚载物，德合无疆”。即是说，地顺天道之变化，以生养万物，地厚载物，地之德普及于万物而无边。总之《周易》主张法天地之善德而生养万物，以利万物。《乾卦•象辞》还说：“利物足以合义”，利物即利人、利他。
在“利人”和“利他”这个问题上，有自利利他、损已利他、损自损他、自利损他等几种价值选择。佛教认为，自利利他是觉行圆满者，是善；对已不利对他人有利是大善；对已对他都不利者是恶；对已有利对他不利是大恶。对于一个企业来说自利利他是最佳的价值选择。正如松下电器公司的经验所指出的那样：如果内心的宗旨全是从经营者的私利私欲出发，那就领导不了职工，这内心的宗旨也要从社会性方面多加考虑。要是不考虑职工的福利，也是领导不了职工的。而且还要改善职工的劳动条件。完全由经营者独占利益，职工干活的劲头就会消失，结果公司的利益也不能提高，对经营者也不利。也即说经营者必须考虑职工的利益和社会利益。这是自利利他的很生动说明。一个资本主义的企业都有高尚的企业理想和完善的企业经营宗旨，何况社会主义的企业呢？
作为社会主义的企业要有自己的企业理想，要像《周易》乾坤两卦所说的那样“坤厚载物，德合无疆”，“首出庶物，万国咸宁”，即要有全心全意的为人民服务的高尚道德，生产出众多的商品，满足人民的物质文化生活的需要，使百姓安居乐业，使国家安定团结，也就是说，一个企业要有利民利国，富民富国的理想。要为振兴中华，为迎接中华文化在21世纪的创新作出贡献。
三、乾卦与企业的发展道路
前面已经说过，《周易》是关于事物普遍变化发展的哲学，它从深层次上揭示了事物发展的本质及其过程。乾卦的爻辞非常深刻地说明了事物向上发展的过程。下面我们从企业管理的角度对乾卦的爻辞作简要的分析：
初九：潜龙勿用。
《文言传》解释说：“龙德而隐者也。不易乎世，不成乎名，遁世无闷，不见是而无闷。乐则行之，忧则违之，确乎其不可拔，潜龙也”。指一个企业在创始阶段，还在进行资金筹集、产品开发，还没有生产高质量的产品，还没有在市场上占有一席之地，还没有获得经济效益的时候，即还处在发展前的潜伏准备时期。处在这个时期的企业开拓者，要有坚强的意志，不要因为某种原因而动摇自己的信念，不要急于成名，也不要因为一时不能成名而苦闷，更不要因为自己的事业没被人理解而苦闷，要有坚韧不拔的意志，去干好自己所乐于干的事情。由于，是处于创业的开拓阶段，因而自己还不能发挥重大的作用，对人民、对国家也没有作出重要的贡献，是一条潜伏的尚未发挥作用的龙。
九二：见（现）龙在田，利见大人。
《文言传》解释说：“龙德而正中者也，庸言之信，庸行之谨，闲邪存其诚，善世而不伐，德博而化”。指一个企业，经过了充分的准备，生产出第一批产品，在市场上销售，得到消费者欢迎的状况。即这个企业在市场上初露头角。由于它的产品有好的质量。因而，有利于与消费者（大人）见面。这说明这个企业的第一步获得了成功。“潜龙”转变成了“现龙”。但是，仍要保持正中之德，防止见利忘义的邪恶，保存竭诚为消费者服务的态度，不要居功骄傲，这样，企业的恩德才能广泛传播给消费者。这才叫“利见大人”。
九三：君子终日乾乾，夕惕，若厉，无咎。
乾乾：勤奋努力。厉：危也。咎：灾也。《文言传》解释说：“君子进德修业，忠信所以进德也。修辞立其诚，所以居业也。知至，至之，可以言几也。知终，终之，可与存义也。是故居上位而不骄，在下位而不忧。故乾乾因其时而惕，虽危无咎矣”。指新的产品在市场上获得了成功之后，还必须要进一步“进德修业”，要从利国利民的立场开发，继续的努力，开发新的产品，不能沾沾自喜，满足现状，而缺乏进取。只要勤奋努力，进一步开拓新产品，保持高度的警惕，即使在市场上遇到强劲的竞争对手，也不会在市场竞争中失去主动权，给企业带来不利。因为，这中间是有规律可循的。“几者，动之微，吉凶之先见者也”。终：结果。知至知终，指可以预见事物发展到某个阶段时会产生什么结果。从管理学的角度看，市场经济是竞争很强烈的经济，如果我们对产品需求和市场动态没有预见性，将会带来严重的不利后果。若要无咎，必须要知至知终，始终保持勤奋进取，不断创新，不断开拓的精神，就能立于不败之地。
九四：或跃在渊，无咎。
《文言传》解释说：“君子进德修业，欲及时也。或跃在渊，自试也”。指一个企业即是开发出了很有销路、很有质量、很受欢迎的产品也不能一劳永逸地坐享其成，必须在新的基础上进一步开发新的产品，以进一步满足市场的需要。这就要求企业的经营者，要及时进德修业，开发自己新的产品，企业这时进入第二个相对的潜伏时期，即经过第一个发展的高峰期之后，进入一个相对的波谷时期，开发一个新的产品，需要信息、资金、技术、试验、成批生产等过程。这个潜伏过程的长短，取决于每个企业的不同情况。有的企业可能较长，有的企业可能较短。但是，这个潜伏的波谷时期，是第二个发展高峰的前奏，此时无声胜有声。如果某个企业不利用这个波谷时期来开发新的产品，这个企业的发展不可能有后劲，不可能蒸蒸日上。
九五：飞龙在天，利见大人。
《文言传》解释说：“同声相应，同气相求。水流湿，火就燥。云从龙，风从虎。圣人作而万物睹。本乎天者亲上，本乎地者亲下。则各从其类也”。指由于第一个高峰期推出的产品获得了很好的企业形象，表场的声音，互相感应，爱好这类商品的人都来光顾新的产品，这样，这个企业名声大震，不但誉满全国，还誉满全球。为此，这个企业树立起了很好的企业形象，企业的发展达到最佳状态。
上九：亢龙有悔。
《象辞传》解释说：“亢龙有悔，盈不可久”。《文言传》说：“亢龙有悔，穷之灾也”。指一个企业经过创业、第一个高峰、低谷、再进入第二高峰，已经完成了发展的第一阶段，要向第二阶段转化了。因为事物发展到了极至的时候，必须要朝着相反方向转化，旧的平衡一定要打破，一定会有新的平衡来取代，因而《象辞传》说“盈不可久”。《周易》强调“亢龙有悔”，目的就是要人懂得事物发展的这一规律，懂得这个规律之后，就能驾驭这个规律，变盲目为主动。认为只知进而不知退，只知存不知亡，知得而不知失，不是有智慧的人，只有知进退又知存亡的人，才能算是有智慧的圣人。作为一个企业家懂得这个道理之后，一定要下决心不断开发新的产品，不但要创名牌，还要创名牌系列产品。并且要不断的改进名牌产品，就是企业发展第一时期的终结阶段，是为更大发展作准备的。事物的发展就是这样波浪似的前进着，波浪似的前进是合乎规律的前进。
《周易》乾卦的爻辞，表达了事物发展的渐进性、波浪性和间断性，这样的哲学辩证法对于企业管理具有重要的指导作用。
四、《周易》与市场的开拓
《周易》对商品交易、市场持肯定的态度。《系辞传》上说：“日中为市，致天下之民，天下之货，交易而退，各得其所”。认为民众把自己生产的商品拿到市场上去进行交换，各自满足自己的需要，是天经地义的事情，坤卦卦辞说：“利，西南得朋，东北丧朋”。十贝曰朋，贝，古代货币。这段卦辞是在预测到什么地方可以赚钱，到什么地方要赔钱。结论是西南方向能赚钱。《周易》肯定了这种通过商品交换而获得的利。但是，古代的商品交换是自发的、小规模的交换。现代的市场经济是自觉的、有计划的、开创性的、竞争性的、世界性的商品经济。这就要求开拓市场，而且要不断开拓新的市场。同样《周易》也能为现代的市场开拓提供无穷的智慧。
《周易》的象主要是由卦象和爻象来构成的。爻象有“一 一”、“一”两个符号表示：“一 一”表示阴“一”表阳阳。卦象由阴阳两个爻画组成，卦有经卦和别卦之分，别卦由八个经卦组成，八经卦的卦画是，乾、兑、离、震、巽、坎、艮、坤。八经卦的三爻代表天地人三才，由三才构成一个宇宙模式。由八经卦组成的六十四别卦，每卦由六爻组成，五六代两爻表天道的阴阳，三四两爻代有人道的仁义，初二两爻代表地道的刚柔，同样构成一个宇宙模式。
从管理学的角度看，这个模式是一个市场开拓的模式。天代表大环境，代表全国市场或国际市场；地代表小环境，代表当地市场；人代表主体，代表自己的企业，代表经营者和商品生产者。在这个模式中人、企业是主体，是中心。因此开拓主要在于人，在于企业的经营者。从宏观上看，要掌握天时、地利、人和。即做到企业与外界大小市场信息的交流与反馈，做到能量输入与输出的和谐，市场的开拓。在产品质量的基础上，重在企业形象塑造。企业形象不仅仅在于它的外在标志，更重要的在于它的内涵，在于消费者对企业的产品质量、信誉程度所形成的想法或看法。企业形象的塑造，主要在于与消费者的沟通，在于产品的质量和信誉。
八卦的卦象不但有它外在的形式，而且有它的内涵。如乾卦，其内涵是为天、为阳、为刚，为金，为马、为健、为玉、为头，为头，总之，一切刚健有力的事物及其属性，均为乾卦的内涵；如坤卦的内涵为阴、为地、为柔、为顺、为土，一切柔顺的事物及其属性均是坤卦的内涵；如震卦的内涵为雷、为电、为春、为车；巽卦的内涵为风、为木、为入；坎卦的内涵为水、为月、为陷、为冬；离卦的内涵为火、为明、为日、为电、为夏；艮卦的内涵为山、为土、为手；兑卦的内涵为泽、为金、为悦、为秋等等。一个企业的形象要像八卦的形象那样，一说出它的卦名，就马上能说出它的内涵。即要把企业的形象铭刻在消费者心中。天天打广告的企业，不一定就有好的企业形象。
处于宇宙中心的人，要不断的与天地进行信息交流和能量交流才能生存，同样，一个企业也必须不断地与市场进行信息或能量交流才能生存，如泰卦的《彖辞》说：“天地交而万物通，上下交而其志同也”。《象辞》说：“天地交，泰”。泰者，通也。内外信息沟通，市场就能得到开拓，企业也就随之享通。信息不通事业就不可能发达。如否卦，《彖辞》：“天地不交而万物不通也，上下不交在而天下无邦也”。《象辞》：“天地不交，否”。否者，闭塞不通也。一个企业，如果与市场的信息不通，则必停滞不前，没有发展前途。由此可见，信息交流是十分重要的。
从八卦的模式中说明，要开拓市场，首先立足于当地的市场，而眼睛要盯着更大的市场，一个企业的立足点是在当地或国内市场。在八卦中，人居中位，他的立足地是初、二是两爻，这两爻代表当地的市场，首先要树立良好的企业形象，在当地市场站稳脚跟，晋卦的卦象进一步说明了这个问题。晋卦是下坤上离，坤为地，离为日，为明。晋卦的卦象是日出地上，《象辞》说：“日出地上，晋”。《彖辞》说：“晋，进也。“即是说，晋卦的内涵是前进、上升的意思。日出地上，光芒四射，不断上升。这个卦象也说明，一个企业只有占领了市场，特别应该首先占领本地市场之后，才能不断的前进，前途光明，就是要树立良好的企业形象来扩大企业的影响，就像日出地上一样，使其影响扩展到四方。相反，如果不重视自己企业形象的塑造，即是有很好的产品，也难以很好的效益。再如明夷卦的卦象”日入地中，下离上坤”《彖辞》说：“明入地中，明夷。内文明而外柔顺，以蒙大难”。此卦是内文明而外柔顺，是说一个企业即是有很好的内部管理、有新的产品开拓、有好的产品质量、没有很好的企业形象扬名于外、被柔所蔽，阳刚之气没得到散发，因而这个企业就不顺，甚至可能要蒙受大难。这时说明企业形象的重要性。
五，《周易》与育人用人
人才的选择和使用是一个企业生存的根本，所以日本松下电气公司把他们的公司规定为是“培育人才的公司”。“拥有第一流的人才，就会有第一流的计划、第一流的组织、第一流的领导”。“缺乏人才的组织等于亡灵”。一个国家，一个民族，一个企业，不培育人才，不爱惜人才，不尊重人才，不善于使用人才，肯定是没有希望的。
我们民族重视人才的优良传统也明显地表现在《周易》中，《周易》十分强调育人。《观卦•象辞》说：“风行天上，观，先王以省方，观民设教。”《贲卦•彖辞》说：“刚柔交错，天文也；文明为止，人文也；观乎天文，以察时变；观乎人文，以化成天下”。《无妄卦•象辞》说：“天下雷行，物以无妄；先王以茂对时育万物”。茂：勉励；对时：指抓住时机。要求要勤奋地不失时机地育人育物。《恒卦•彖辞》说：“日月得天而能久照。四时变化而能久成，圣人久于其道而天下化成”。“化成”就是进行全国性教化，培育人才。《恒卦•彖辞》说：“观天之神道，而四时不忒。圣人以神道设教，而天下服矣”。“不忒”：没能差错而有规律。“神道”：指阴阳变化莫测之道。神道设教：指用阴阳之道来教化人民，使人民掌握智慧之道。总之，《周易》十分重视对民众的教化和培育。
《周易》主张养贤和尚贤，大畜卦的《彖辞》说：“大畜，刚健笃实辉光，日新其德，刚上而尚贤。能止健，大正也。不家食，吉，养贤也。利涉大川，应乎天也”。要尚贤、养贤、用贤。所谓贤人是指仁人，具有大德之人，能完成大业的人。“仁人”能实践仁德，不自私，能利人；行为合于礼法，有坚定的意志，做事踏实，做不少利民利国的事情，却又不居功自傲。“大业”指能使百姓富有。“小人”指无仁德之人，《系辞传》下说：“小人不耻不仁，不畏不义，不见利不劝，不威不惩，小惩而大诫”。“小人以为小善为无益而弗为也，以小恶无伤弗去也，故恶积而不可掩，罪大而不可解”。所以《周易》主张用贤人，而不要用小人，用贤人才能成就事业。同时还不要用无才干的人。如鼎卦九四爻辞说：“鼎折足，覆公，其形渥，凶”。这段爻辞《系辞传》作了这样的解释：“德薄而位尊，智小而谋大，力小而任重，鲜不及矣”，产生这样的后果，是这个人不胜其任。这里说明要注重德才兼备。
按《周易》的八卦理论，可以把人才分为五种不同类型，不同类型的人才各有其不同性格特点和不同的才干，因而，要有不同的用法，这叫做“因能授职，”“量才授官”。不因能受职，是对人才的浪费。
乾兑卦型的人属金，这种类型的人，其体征为：方脸、宽额、骨大、体壮，个子中等或偏高，脉大而有劲；其性格特点是：心胸宽广，富有远见，有组织才干，有领导者的气质，稳重聪慧，刚健自强；但虚荣心和自尊心较强，常常求全责备而思虑过多。这类人适合作立法、司法、监督、检查方面的工作。
坤艮卦型的人属土，这种类型的人，其体征为：面黄头大，或唇厚鼻大，个子中下，或矮墩实，脉缓；其性格特点是：性格内向，脚踏实地，宽容厚道，安详谦和；与世无争，但反映较慢，不善言谈。这类人适合于制造、商业、管理、生产、服务等方面的工作。
震巽卦型的人属木，这种类型的人，其体征为：面长体瘦，个子偏高或小巧，脉弦；其性格特征人是：性急好动，思维活跃，敏捷能干，有外交家的气质，但情绪不稳定，时而柔顺，时而刚犟 ，心胸狭窄，常怀妒忌心理。这类人适合于作计划、研究、发明方面的工作。
坎卦型的人属水，这种类型的人，其体征为：多体瘦面黑，目深耳大，多中等个，脉沉。其性格特点是：阴沉内向，多思善谋，务于心计，有参谋长的气质，但常有消极抑郁，阴险诡秘的一面。经历多坎坷或艰险，但百折不挠，有持久的恒劲，也有内在的刚劲，多数是无声的奉献者。这类适合于作总务、会计、库房保管等方面的工作。
离卦型的人属火，这种类型的人，其体征为：多壮实，面赤目亮，脉数而洪大；其性格特点是：气质高度外向，热情激动，奋发上进，动作急性，感觉敏锐，有发明家的气质，但易出现自夸自大，骄傲好斗的倾向。这类人适合于人事和行政管理等方面的工作。
怎样判断一个人属什么卦型呢？那就要用四柱预测法：
取一个人出生年的干支数，月数、日数和时的干支数。将年、月、日的数相加的和，除8，余数得出卦，为上卦；再加时的干支数除8，余数得出卦为下卦，组成一卦，再求出变爻，根据两卦之间的生克关系来断定其卦型。
举例来说：设一个人生于癸酉年农历5月18日中午12点，12点为午时，为数7。先求上卦：10+5+18=33，除8余1，为乾卦。再求下卦，加7，为40，除8余0，为坤卦。所组成的卦为泰卦，其卦画为：再求动爻，40除以6，余4，即否卦的第四爻为动爻，否卦变为观卦：
八卦配五行如下：坎为水，震巽木，乾兑金，离为火，坤艮土。在这个卦中坤卦为体卦，乾卦为用卦。土生金，即体生用，这个人的卦型是以坤卦为主的兼有土木两性的结合型人。五行的相互关系是生、克、比和三种关系。其相生关系是：金生水，水生木，木生火、火生土，土生金；其相克关系是：金克木，木克土，土克水，水克火，火克金；其次还有比和关系。即又不相生又不相克者为比和。
1、凡用生体者，其人的特征、特点为卦的卦型属性；
2、凡体生用者，其的特征、特点为两卦兼有的混合型，但以体卦的卦型为主；
3、凡用克体者，其的特征、特点为两卦兼有的综合型，但以用卦的卦型为主。
4、凡体克用者，其人的物征、特点为体卦物卦型属性。
5、凡比和者，其人的特征、特点为体卦的卦型属性。
当然，事实上世界上的事物是千差万别的。人都有自己个性差异，但基本上不会超出这五种类型。a
六，《周易》与企业的微观管理
易之为书也，包络万象。在这无穷智慧的海洋之中，就企业的微观管理问题，我只提出以下三个问题来讨论：
（一），“太和论”。《周易》认为宇宙间的事物各都按其自己的规律运动、变化、发展，保持着和谐的状态，就叫做“太和”，或叫“中和”，这是儒家的一个根本性的哲学观点。我们从三个方面来看《周易》的“太和论”：1，阴阳互补原理。《周易》中阴阳这两个范畴是对立的，又是互补的。按照量子力学的理论对立即互补。有阴必有阳，有阳必有阴，阴阳不能相孤立而存在，一方失去了另一方就不可能存在。在一个企业内部以及企业与企业之间存在着很多互相对立的因素、状态和倾势，这些东西是一个企业得以存在的要素。对立的因素、反对的因素是互补的因素，是一个企业处于太和状态的不可缺少的因素；2、阴阳平衡原理。互补是实现平衡的前提，但互补不等于平衡，平衡也决非平均，平衡需要条件。阴阳如果失去了平衡，就会造成自然灾害，如旱灾、涝灾、地震之类。在企业内部，如果人际之间的价值追求失去了平衡、利益分配失去平衡、心理欲望失去平衡，轻则影响职工生产的积极性，重则可能造成严重后果。企业的管理者必须时时注意调整企业内部的平衡，否则影响企业的效益。3、阴阳转化原理。阴阳是相对的，阴和阳之间是可以互相转化的。阴极变阴，阴极变阳；在一种状态为阳，在另一种状态就为阴。企业内部的有利因素可能转化为不利因素，不利因素可能转化为有利因素，平衡可能转化为不平衡，要时时注意这种转化。
（二），易简论。《周易》这部书的科学价值就在于它把纷繁的宇宙现象进行了科学的抽象，把复杂的东西变成简要的东西，把难以掌握的东西变成了易于掌握的东西，这就是：太极——阴阳——模写的规律。《周易》认为，掌握了乾坤两卦就算掌握了《周易》的精髓了，乾元坤元即是阴阳。按照阴阳的规律来认识事物、处理问题就能获得有效的结果。《系辞传》上说：
易则易知，简则简从。易知则有亲，简从则有功。有亲则可久，有功则可大。可久则贤人之德，可大则贤人之业。
这段话对于企业的管理很有价值，它可以作为一个企业家的座佑铭。
第一个“易”：简易：第二个“易”：容易。“简”：简约。从管理学的角度看：这段话是说一个企业的宗旨、决策、管理方法简约明了，就能易于全体职工理解、认可，易于掌握和易于执行，也能易于使消费者所知晓。易于理解、易于认同、就具有亲和力，就能使职工在行动上团结一致。易于执行、易于遵从，就能使企业产生功效，使消费者认同就能产生市场效益。有了团结一致、并共同为一个目标而奋斗，这个企业就有恒久的生命力。有功劳、有效益，这个企业就能不断的扩大其实力，就能获得更大的发展。能使一个企业恒久的发展那是一个贤人的高尚品德，能使一企业不断的作出更大的贡献那是一个贤人所能作出的伟业。在市场经济条件下，时间就是效益，减少烦琐哲学是十分必要的。
（三），时机论。《周易》认为，世间的一切事物都是不断变化的，没有永恒不变的事物。“生生之谓易”，即变化无穷的意思。“变动不居，周游六虚，唯变所适”，“一阖一辟之谓变”，“化而裁之谓之变”。总之，事物不但在变，而且六十四卦中只要有一爻发生了变化，整个卦的性质就发生了变化，即质变。所以《周易》强调我们必须认识和掌握阴阳变化之道。掌握阴阳变化之道的标志，那就是要抓住“时机”。因此《周易》特别强调“时”这个概念。“变通配四时”，“变通莫大乎时”“变通者趣时者也”“天地盈虚与时消息”，“与时偕行”，等等。换言之，它强调事物的“四维性”。在激烈的市场经济中，“知变化之道”，抓住“时机”，抓好“时机”具有重要的经济价值。
《周易》艮卦的《彖辞》说：“时止则止，时行则行，动静不失其时，其道光明”。即是说：止要适时，动也要适时，要掌握好动静的时机。止不是绝对的静止，和前面讲的“潜龙勿用”有相似之处。“止”是调查市场，分析市场，提高质量，开发新产品，是把企业推向新的发展阶段的准备时期。准备工作一旦完成，就要抓住时机行动，去拓展市场。只有这样，才能实现时间是效益，时间是金钱的这个信条。
对于一个企业来说，把握公关的时机也是很重要的。据报导：1993年教师节前，上海家用化学品厂在报纸上刊登了一则广告：9月10日教师节当天，上海家用化学品厂拥有的30余辆汽车和面包车在市内为教师提供免费服务，凡贴有上海家用化学品厂厂标和“明星”新产品中英商标的轿车，教师可凭工作证在市中山环路内免费乘坐，并得到一件“明星”护肤品。这样作的结果，为企业树立了“尊师重教”的文化氛围，创造了良好的企业形象，使“明星”更加深入人心。
再据报导：1992年6月26日是著名音乐家贺绿汀先生诞生90岁生日，又是与姜夫人结婚的钻石婚纪念日，当天客宾盈门，热闹非凡，但姜夫人不慎跌倒，肩部骨折。当《新民晚报》报导了此事之后，江苏无锡市塑料铺地材料厂抓住时机，登门慰问二老，送上该厂生产和“钻石牌”地毯，还送上一面大红锦旗，上书“钻石地毯恭贺贺绿汀夫妇钻石婚志喜”，两位老人十分感动，要求报社予以表扬，后来《新民晚报》、广播电台等单位进行了报导，企业获得了很好的社会效益。这是江苏无锡市塑料材料厂善于抓住时机树立自己企业形象的主动的例子。
《周易》的内容博大精深，它对我国企业文化的建设有重要的作用，对它的研究还处在开创的阶段，今后还要不断的花大力气。(发表时间：2004-12-27)
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