《周易》符号系统中的文化模塑初探
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摘要
符号是意义的载体,也传播和继承文化。在《周易》中包含了大量传统文化因素,这些因素便是文化传承中的符号模因,既承载符号主体对事物的理解,也反作用于人对世界的认识,使人被模塑为文化中的人。《周易》随着阐释发展变化,其卦爻符号结构也融入了古人对宇宙时空观念的认识及文化各层次等级关系中的系统区隔,影响着人们对于自身环境界的认知。儒家与道家文化作为传统文化体系中的两大思想流派都曾对《周易》做过系统阐释,不同流派对卦符号意义解读的差异与流变,也体现出符号模因在传统文化发展中引导文化转码和系统更新。
A symbol, which functions as meaning carrier, spreads and inherits culture. In The Book of Changes(or Zhouyi) there are a large number of traditional cultural factors. And such factors are the symbolic memes of cultural heritage, which both express the symbolic subject's understanding of things and react to their understanding of the world so as to mold a natural person into a cultural one. With its interpretation of development and change The Book of Changes integrates its divinatory symbolic structure into ancient people's understanding of universe, time and space as well as the systematic segmentation of the hierarchical relationships between culture at all levels,which influences people's understanding of their surrounding environment. Both the Confucian and Taoist culture, as major schools of thought in the traditional cultural system, have ever made a systematic interpretation of The Book of Changes, in which the difference between different schools in understanding the meaning of divinatory symbols and the evolvement of their understanding also embody the guidance which symbolic memes provide for the cultural transcoding and system updating in the development of traditional culture.
A symbol, which functions as meaning carrier, spreads and inherits culture. In The Book of Changes(or Zhouyi) there are a large number of traditional cultural factors. And such factors are the symbolic memes of cultural heritage, which both express the symbolic subject's understanding of things and react to their understanding of the world so as to mold a natural person into a cultural one. With its interpretation of development and change The Book of Changes integrates its divinatory symbolic structure into ancient people's understanding of universe, time and space as well as the systematic segmentation of the hierarchical relationships between culture at all levels,which influences people's understanding of their surrounding environment. Both the Confucian and Taoist culture, as major schools of thought in the traditional cultural system, have ever made a systematic interpretation of The Book of Changes, in which the difference between different schools in understanding the meaning of divinatory symbols and the evolvement of their understanding also embody the guidance which symbolic memes provide for the cultural transcoding and system updating in the development of traditional culture.
引文
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[5](爱沙尼亚)米哈依尔·洛特曼著;汤黎译.主体世界与符号域[J].符号与传媒,2013,(1):151-156.
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[7]杨星丽.周易·说卦与原型理论[J].吕梁学院学报,2009,25(3):18-22.
[8](魏)王弼,(晋)韩康伯注;(唐)孔颖达疏.周易正义[M].上海:上海古籍出版社,1997:93-94.
[9](爱沙尼亚)尤里·洛特曼.俄罗斯文化的历史和类型学[M].圣彼得堡:艺术出版社,2002:20.
[10](爱沙尼亚)尤里·洛特曼.符号圈[M].圣彼得堡:艺术出版社,2000:642.
[11](爱沙尼亚)皮特·特洛普著;赵星植译.符号域:作为文化符号学的研究对象[J].符号与传媒,2013,(1):157-166.
[12]吴兴明.比较研究:诗意论与诗言意义论[M].北京:北京大学出版社,2013.
[13](爱沙尼亚)卡列维·库尔著;张颖译.符号域与双重生态学[J].符号与传媒,2013,(1):167-175.
[2](美)L·A·怀特著;沈原,黄克克,黄玲伊译.文化的科学[M].济南:山东人民出版社,1988:33.
[3](英)保罗·科布利编;周劲松,赵毅衡译.劳特利奇符号学指南[M].南京:南京大学出版社,2013:53.
[4]康澄.文化及其生存与发展的空间:洛特曼文化符号学理论研究[M].南京:河海大学出版社,2006:33.
[5](爱沙尼亚)米哈依尔·洛特曼著;汤黎译.主体世界与符号域[J].符号与传媒,2013,(1):151-156.
[6](宋)邵雍.皇极经世书[M].郑州:中州古籍出版社,2007:502.
[7]杨星丽.周易·说卦与原型理论[J].吕梁学院学报,2009,25(3):18-22.
[8](魏)王弼,(晋)韩康伯注;(唐)孔颖达疏.周易正义[M].上海:上海古籍出版社,1997:93-94.
[9](爱沙尼亚)尤里·洛特曼.俄罗斯文化的历史和类型学[M].圣彼得堡:艺术出版社,2002:20.
[10](爱沙尼亚)尤里·洛特曼.符号圈[M].圣彼得堡:艺术出版社,2000:642.
[11](爱沙尼亚)皮特·特洛普著;赵星植译.符号域:作为文化符号学的研究对象[J].符号与传媒,2013,(1):157-166.
[12]吴兴明.比较研究:诗意论与诗言意义论[M].北京:北京大学出版社,2013.
[13](爱沙尼亚)卡列维·库尔著;张颖译.符号域与双重生态学[J].符号与传媒,2013,(1):167-175.