本文以《东坡易传》为中心，考察苏轼哲学思想和政治思想的若干问题。从历史的视野来看，苏轼对《周易》的阐释与宋代儒学复兴的背景有关，体现出通经救弊、敢于疑古、勇于实践的宋学精神。从具体内容来看，《东坡易传》还包含了对荆公新学以及现实政治人事的反思与批判。 本文以通经致用的时代思潮为切入点，从整体上把握苏轼之学在宋代学术史上的地位与特征。苏轼之学一方面注重通过经典阐释来指导现实生活，另一方面又将对现实政治人事的反思渗入经典阐释之中。作为苏轼之学的核心著作，《东坡易传》存在着“上谈性命，下述政理”的思想特征。 《东坡易传》中的“道”杂糅王弼“以无为本”说和郭象的“崇有”论，呈现出一种自然主义的实用特征。从此“道论”出发，苏轼对“水”、“性”、“情”、“理”等概念皆做出独特的阐释，形成重人情之用、循自然理势的哲学思想。 在对《东坡易传》理论思想进行总体把握的基础上，本文围绕君臣关系、止争息乱、君子小人观、幽人意象等论题，对苏轼的具体人事观念展开讨论，并注重考查北宋社会政治环境对其思想产生的影响。《东坡易传》强调建立一种以“信”为核心的君臣关系，与作者对北宋冗官冗员政治窘境的反思有关。《东坡易传》提出“有党必有争”的观点，是对北宋激烈党争的深刻反省，作者因此提倡以顺人情、循公议的方式调停各派之争。苏轼还突破儒家严守君子小人之别的思想传统，提出君子应当审时度势对待小人，反对激化二者的矛盾。此外，《东坡易传》对《周易》“幽人”一词的理解并没有采用传统的隐士说，而是将其解释为“才全德厚隐约而不愠者”。这一解释与苏轼贬谪时期诗词中的幽人意象有相通之处，是其贬谪心态的曲折反映。 此外，苏轼在被贬黄州和岭海时期，其天命观念经历了从“修身俟命”到“自立天命”的变化。这一变化与他对佛学“一念”和“平等”意识的融摄有关。苏轼关于天命的思考还体现在他对“诗能穷人”等问题的理解上。
Focused on Dongpoyizhuan（东坡易传）, this dissertation investigates some questions in Su Shi（苏轼）’s philosophical and political thought. Seen in the historical context, Sushi’s explanation for Zhouyi was in the background of revival of Confucianism in North-Song dynasty, with the typical spirit of Song scholarship, such as eliminating abuses based on canons, questioning the traditional views, and having the courage to practice. In a concrete perspective, Dongpoyizhuan also made some reflections and critiques on Wang Anshi（王安石）’s Neo-Scholarship and political behavior. This dissertation begins with a survey of the intellectual environment of canon-oriented practice（通经致用）, tries to make an total understanding of Su Shi’s status and quality in the history of Song scholarship. He payed great attention to living an canon-oriented life, at the same time , he also brought some practical reflections in his canon interpretation. As his representative academic writing, Dongpoyizhuan has a quality of “the unity of metaphysics and politics”（上言性命，下述政理）. The Dao（道） in Dongpoyizhuan combines Wang Bi（王弼）’s “Nothing-as-Root”（以无为本） and Guo Xiang（郭象）’s “being-advocating”（崇有）, presents a certain appearance of naturalism. From this kind of Dao, Su Shi made distinctive interpretations of some concepts, such as “water”, “nature”, “emotion”and “reason”, formed his philosophical thought with the emphases on the human feelings and natural reasons. In this total understanding of Dongpoyizhuan, this dissertation has discussed on Su Shi’s ideas of personnel business from king-official relation, controversy-ceasing, gentleman-villain difference and image of youren（幽人）, and also payed enough attention on the influence of North-Song social-political environment on his thought. Dongpoyizhuan advocates to build a king-official relation based on confidence, which might have something to do with the contemporary political problem of redundant personnel. Dongpoyizhuan suggests that party politics is accompanied with disputes, this is a deep reflection of North-Song politics, and the writer proposed to deal with such dispute by following human feelings and common wills. Su Shi also doesn’t stick to traditional gentleman-villain difference, and suggests gentlemen should treat villains in a more tolerant way to avoid radical conflict. Furthermore, Dongpoyizhuan doesn’t follow the traditional way to interpret “youren” (in Zhouli 周易) as a hermit, but as ‘omnipotent and virtuous genius who would never complaint in straitened circumstances’. This interpretation has something to do with the youren image in Su Shi’s contemporary poetry, subtly reflecting the mood in downgrading time. In addition, in Huangzhou（黄州） and Linghai（岭海） downgrading time, Su Shi’s idea on destiny transformed from “self-building destiny”to “self-built destiny”. This transformation has relation to his absorption of Buddhist idea of “a thought”（一念） and “sama”（平等）. Su Shi’s thought on destiny also can be seen from his consideration on “poetry makes hardness”（诗能穷人） and other questions.
