上海大学学报(社会科学版)
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《文选》扬雄《剧秦美新》中“奋三为一”,李善和五臣均释为于《尧典》、《舜典》外,新作帝典一篇,合三篇而为一,这种解释实为误解。“奋三为一”源于“王道通三”观念。“王道通三”是汉人王道观中的核心命题,它在贯通天人的基础上,强调屈民伸君、屈君伸天,是与汉政治文化环境相应的原创理论。汉帝国不仅政治上超迈往古,思想上也涵括天人,具大一统特色。其王道观于思想领域集成众说,另辟新义,是时代精神的高度体现。
关键词: 古文《尚书》, 今文《尚书》, 王道通三, 奋三为一
Abstract:
“Fen san weiyi”(integrating the three into one) in Yang Xiong’sDenouncing Qin and Commending Xin selected by ZhaomingAnthology of Literature was interpreted by Li Shan andother five ministers as merging three articles into one, namely, Yao Dian, Shun Dian and the newly created Di Dian. Nevertheless, it is a misinterpretation. In effect, “Fen san weiyi” originated from the conception of “wangdaotong san”(the kingly way is mediating the three elements: heaven,earth and man”). “Wang Dao Tong San” was the core concept of kingly way, which emphasized the subservience of the populace to the King, and the King to heaven, on the basis of the harmony between heaven and man. The theory was very innovative and adjusted to the political and cultural environments in Han Dynasty. The Empire of Han was politically superior to the previous monarchs, ideologically inclusive and characteristic of the spirit of grand unification. Its kingly wayhighly manifested the spirit of thetimes by assimilating different schools of ideas while presenting new connotations.
Key words: fen san wei yi, Shang Shu in modern Chinese, wang dao tong san, Shang Shu in ancient Chinese
王允亮. 扬雄《剧秦美新》与汉代的王道观[J]. 上海大学学报(社会科学版).
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https://www.jsus.shu.edu.cn/CN/Y2017/V34/I5/30