周易》向來被學界公認為是啟示人處憂患之世如何彰 往察來，採取進退存亡而不失其正的趨吉避凶，利用以安身的經典 之作。《莊子》一書則被認為是本指點人處衰亂世時，如何「安時 而處順，哀樂不能入也」，以拔俗之韻的人生智慧遺世忘俗，逍遙 於自由自在的自我精神世界中。嵇康與阮籍同樣地生於「天下多故， 名士少有全者」的險惡政局，政治迫害令人有莫名之恐懼，剛腸嫉 惡的嵇康處在志在以功業淑世卻又長期面臨禍害威脅的人生困境 中，究竟有何種處世的智慧之論呢？在《易》、《老》、《莊》三 玄流行的魏晉時代，嵇康也不例外。筆者從嵇康的文集中考察出他 對《莊子》全性命於亂世的曠達智慧與《周易》如何居安思危，由 危轉安，進而思以人文化成天下的智慧，皆有所出入。本人擬由嵇 康問題意識所源發的時代處境和背景；他如何透過《易》、《莊子》 雙重解讀及互詮的視域交融角度；他以《易》為立論基點詮釋《莊 子》書中可汲取的處世智慧；以及在《莊子》與《周易》對比下， 他亦有採信與玄理有別的《周易》之儒家人文精神具特質處以及卜 問吉凶之宗教信仰的角度來突出他也有獨鐘情於《周易》的見解。

Zhouyi has always been regarded by the academic circle a classic that teaches people how to see the manners of the world and survive in the troubled times without losing one’s integrity, while Zhuangzi has been considered the one that shows how to go with the flow and lose oneself to his own free spiritual world. Both Ji Kang and Ruan Ji were born in a time of troubles when scholars were haunted by political oppression. What was Ji Kang’s worldly wisdom as a man determined to improve the world while he was continuously threatened by calamities and oppressions? The three metaphysics, Zhouyi, Laozi and Zhuangzi, were highly popular in the Wei-Jin Dynasties, and Ji Kang was also fascinated by them. In Ji Kang’s writings, the writer could see how he differed from the worldly wisdom of Zhuangzi and Zhouyi, and it’s our intention to investigate the historical background where his problem consciousness derived from, how he merged the visions of both Zhouyi and Zhuangzi, how he interpreted the worldly wisdom of Zhuangzi on the basis of Zhouyi, and how he also took the Confucian humanistic attributes of Zhouyi, which are distinct from metaphysics, as well as the divinatory perspective of religion to highlight what he admired about Zhouyi.