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周易全解 厚本470页 著名历史学家、国学大师金景芳毕生之作
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【名   称】周易全解

【作   者】金景芳，吕绍纲

【出版社】吉林大学出版社 

【开  本】16开

【页  数】

【尺寸及重量】

【ISBN号】9787530548233

 

 


 

序
周易上经
乾
坤
屯
蒙
需
讼
师
比
小畜
履
泰
否
同人
大有
谦
豫
随
蛊
临
观
噬嗑
贲
剥
复
无妄
大畜
颐
大过
坎
离
周易下经
咸
恒
大壮
晋
明夷
家人
睽
蹇
解
损
益
夬
姤
萃
升
困
井
革
鼎
震
艮
渐
归妹
丰
旅
巽
兑
涣
节
中孚
小过
既济
未济
系辞传上
系辞传下
说卦传
序卦传
杂卦传
 
 
在线试读部分章节
 
序
这本《周易全解》包括对《易经》和《易大传》的全部解释。我原想自己写，想通过它来反映我几十年研究《周易》的成果，无奈我老了，行年已八十有七，深恐长期伏案工作，体力有所不胜。因商同我的助手吕绍纲同志合作，书稿由他撰写，我仅负责删润并最后定稿。我几十年研究《周易》有哪些心得体会？反映在本书里有哪些特点？
有必要在这里作几点简单的介绍。
一、首先需要说的，本书的说解是恪遵孔子作《易大传》所开辟的道路，这就是我们并不否认《周易》是卜筮之书，而着眼点却不在卜筮，而在于它内部所蕴藏着的思想。说得明白些，就是我们不应宣传迷信，只应宣传真理，宣传马克思主义。
二、前人对孔子《易大传》的理解，我看很不够，对《系辞传》的理解，我看更是错误百出。例如，在《周易》里，蓍与卦二者，同等重要。或者可以说蓍更重要些，因为蓍是卦之所从出嘛！而前人说《易》，多看到卦，看不到蓍。其实，这个问题，并不难懂，在《系辞传》里就有两处谈到：其一，谈筮法时，说“是故四营而成易，十有八变而成卦”。其二，谈“夫《易》何为者也”时，说“是故蓍之德圆而神，卦之德方以知……神以知来，知以藏往”。在《说卦传》里，又说“昔者圣人之作《易》也，幽赞于神明而生蓍，参天两地而倚数。观变于阴阳而立卦，发挥于刚柔而生爻。应该说这个问题在《易大传》里已经讲得很清楚了，只是人们熟视无睹罢了。我在1939年写《易通》时，曾着重谈了这个问题，现在我仍旧认为我的看法是正确的。
三、传本《系辞传》在讲筮法那部分有错简和脱字。关于错简，宋人程颐、朱熹和项安世已觉察到并作了更正。关于脱字则长期以来，不见有人论及。因此，自京房、马融、荀爽、郑玄、姚信，董遇以至朱熹，都把“大衍之数五十”作了非常错误的解释。其实“大衍之数五十”，应为“大衍之数五十有五”，下脱“有五”二字。非常明显，上文自“天一地二，天三地四，天五地六，天九地十，天数五，地数五”至“凡天地之数五十有五，此所以成变化而行鬼神也”一大段文字，正是为这个“大衍之数”所作的说明，否则此“五十”为无据，而前面一大段文字为剩语，此必无之事。这一问题，1939年我写《易通》时，就曾提出。1955年我写《易论》时，又对“其用四十有九”作了补充说明。略谓“五十有五”不全用，是因为全用则“分二”“挂一”“揲四”“归奇”等等以后，得不出七八九六，不能定爻成卦，达不到预期的目的。其所以说“其用”，正由于有不用者在。这完全是出于人为的安排，而朱熹却迷信所谓“河图”，竟说是什么“皆出于理势之自然，而非人之知力所能损益也”，肯定是错误的。
四、我认为《周易》一书的精华所在在于思想，而思想则主要寓于64卦的结构之中。这一点，孔子作《系辞传》曾反复地不厌其烦地作了说明。
此外，在《序卦传》和《杂卦传》里以及在乾坤两卦的《彖传》里也都曾论及。总的看来，这一思想已形成一个完整的体系。然而自孔子著《易大传》以来，两千余年，诵习者率皆聩聩，无能通其意者。我于３０年代后期，读了列宁《谈谈辩证法问题》，受到启发，始对《周易》中这一思想有了初步的理解。不久，我写《易通》，遂把这一理解写入《易通》中。解放后，我参加革命工作，由于长期学习马克思主义理论，对于《周易》中这一思想的理解，又不断加深。为了把这个问题谈清楚，下面准备多占用一些篇幅，征引有关原文，并详细地加以阐释。
首先从《序卦传》谈起。《序卦传》于篇首说：“有天地、然后万物生焉。”这个“天地”是指什么说的？很明显，是指64卦中为首的乾坤两卦。乾纯阳，象天；坤纯阴，象地。《易纬乾凿度》说：“乾坤相并俱生。”所以，乾坤两卦实际上是一个矛盾的统一体。《周易》作者事实上是利用64卦结构来反映他的世界观，而用为首的乾坤两卦代表天地。那么，依据《周易》的这个观点来说，乾坤之前是什么呢？我认为乾坤之前是太极。《系辞传上》说：“易有太极，是生两仪”。这个“两仪”就是一对矛盾，说它是阴阳可以，说它是天地、乾坤都可以。而太极亦名太一，它是绝对的一，整体的一，浑沌未分的一。许慎《说文一部》于“一”下说：“惟初太极，道立于一，造分天地，化成万物”。许慎这种说法，正是复述《周易》的观点。译成今日的语言，许慎所说的“造分天地”就是一分为二。同样，许慎所说的“化成万物”，就是《序卦传》所说的“有天地然后万物生焉。”自64卦的结构来看，乾坤是天地，其余诸卦则是天地所产生的万物。
……
 

 

 

 编辑推荐
群经之首，思想之源！中国文化第一经典！
著名史学家、国学大师金景芳先生毕业之作，一代学宗南怀瑾、著名哲学家熊十力、冯友兰倾心推荐！
我始终怀疑《易经》的文化是上一个冰河时期留下来的，不是这一个冰河时期的产物，因为它的科学、哲学的道理太高明了。
——台湾著名学者 南怀瑾
《易经》代表了中国人的智慧。就人类心灵所创造的图形和形象来找出人之所以为人的道理，这是一种崇高的事业。
——德国哲学家 黑格尔
不读易不可为将相。 
——唐代宰相 虞世南
 
内容推荐
《周易全解》包括对《易经》、《易大传》的全部解释，以及作者对《周易》几十年来研究的心得体会，主要内容如下:
一、本书恪遵孔子作《易大传》所开辟的道路，也并不否认《周易》是卜筮之书，而着眼点却不大卜筮，而在于它内部所蕴藏着的思想。
二、纠正前人对孔子《易大传》的错误理解。
三、纠正传本《系辞传》在讲筮法那部分有错简和脱字。
四、《周易》一书的精华在于思想，而思想则主要寓于六十四卦的结构之中。
 
作者简介
金景芳（1902—2001），当代著名古史研究专家、《周易》学家、思想史家，中国孔子基金会顾问、先秦史学会顾问、吉林大学古籍所教授、中国古代史专业博士生导师。金先生学开一派，寿登百祀，平生出版专著14部，发表论文100余篇，在中国古史分期、《周易》研究、孔子研究、井田制度、宗法制度以及上古社会其他文化研究领域，都卓有创见，自成特色。
著作有《易通》、《中国奴隶社会史》、《周易讲座》等十余种，发表论文近百篇，其中具代表性的有《<春秋>释要》、《易论》、《论宗法制度》、《论井田制度》、《古史分期商榷》、《谈礼》等学术著作16部，发表学术论文100余篇。
吕绍纲（1933—2008 ），著名易学家、吉林大学古籍研究所教授。1979年任金景芳教授助手，长期从事先秦历史、孔子、《周易》等研究工作。著有《周易全解》(与金景芳先生合作)、《周易阐微》、《周易辞典》(主编)等。

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