【作者】 李建军；

【导师】 项楚；

【作者基本信息】 四川大学 ， 中国古典文献学， 2007， 博士

【摘要】 经学是中国传统社会的主流话语，《春秋》学乃是经学里淑世功能最强的显学，而宋代《春秋》学又是《春秋》学史上大放异彩的华章。因此，要探讨中国经学对传统社会的浸润渗透，以宋代《春秋》学为切入点无疑可以执一驭万。另一方面，由李唐到赵宋，政治上由贵族制转为威权制，经济上由领主制、部曲制转为地主制、佃户制，国是国策上由地方放权、尚武重兵转为中央集权、崇文优士，国势国运上由强大昌盛转为萎弱低迷，这种巨变虽然还够不上社会形态的转变，但却足以导致文化范型的转换。实际上，李唐王朝孕育的驳杂纳异的唐型文化，经过中唐以来的量变，到了赵宋之世，已经质变为一种精纯的民族本位文化——宋型文化。宋型文化是华夏文明史上完全成熟的文化范型，以此作为文化语境来探讨《春秋》学与其它文化层面(政治、哲学、文学、史学等)的关系，无疑将会使这种分析更有典型性。简言之，以宋代《春秋》学来管窥中国经学，以宋型文化来锥指华夏文化，以宋代《春秋》学与宋型文化的关系来蠡测中国经学与华夏文化的联结。宏观的思考需要微观实证的支撑。本文探讨宋代《春秋》学与宋型文化的关系，拟从历时性和共时性两个维度来展开分析。论文首先疏理宋型文化背景下宋代《春秋》学的发展历程，并将其划分为创发新义期(北宋前期、中期)、借经淑世期(北宋后期、南宋初年)、经史交融期(南宋前期、中期)、归结守成期(南宋后期、晚期)四个阶段。北宋前期、中期，随着儒学复兴运动和经学革新浪潮的滚滚而至，宋儒逐渐跳出汉唐训诂之学的窠臼，开创出一种新的学术范型——义理之学。本期的《春秋》学者或会通三传以出新，或舍弃传注以立异，目的均在于呼应时代以创发新义。两宋之际，靖康之耻创巨痛深，民族危机于斯为最，儒生们牵合时政诠释《春秋》，阐扬尊王攘夷的微言大义，发出抗金复国的时代强音，谱写出中古士人借经淑世的壮美篇章。南宋前期到中期，理学逐渐成型，史学非常兴盛，受到这种时代风习的裹挟，本期《春秋》学研究注重经史交融、事(史学)义(理学)汇通。南宋后期、晚期，国势衰微，圣学(理学)作为匡世之学被抬进庙堂受人顶礼膜拜。本期的《春秋》学如同尊居庙堂而渐趋僵化的圣学一样，逐渐丧失了理宗朝以前那种不断出新、屡有创获的青壮年代的发展势头，走向了以归结守成为主要特征的老年时代。本文在对宋代《春秋》学进行历时性考察之后，将焦点集中到共时性层面，着力探讨宋代《春秋》学与宋型文化背景下的政治、理学、文学、史学的相互关系。宋代《春秋》学与政治，乃是一种相互吸纳的互动关系。它首先表现为政治影响《春秋》学从而导致《春秋》经传的政治解读。两宋《春秋》学者，非常注重通经致用，他们解经大多立足于社会诉求，着眼于政治需要，孙复和胡安国就是他们的杰出代表。孙复呼应北宋加强中央集权的时代新声，发现《春秋》字字涵蕴尊王大义，撰成《春秋尊王发微》力挺王权，宣扬君位至尊、君权至专、君命必遵、君威必扬，将《春秋》经学的旧瓶装上尊王的时代新酒。胡安国立足于南宋抗金复国的时代诉求，察觉《春秋》处处饱含攘夷微旨、复仇深意，撰成《胡氏春秋传》倡言勤政自强、攘夷复仇，将《春秋》阐释成了一部南宋君臣的政治教科书。宋代《春秋》学既受到政治的深刻影响，又反过来浸润渗透宋代的政治生活。宋人以《春秋》议礼、断事、决狱，用《春秋》尊王黜奸、倡言复仇、说解灾异，甚至藉《春秋》进行政争，将《春秋》的政治社会功能演绎得精彩纷呈。尤可注意的是，赵宋之时，经师们极力阐扬的《春秋》攘夷大义，与现实政治的御侮需求桴鼓相应，共同激发起了宋人强烈的民族本位意识。宋人带着这种民族本位意识，既攘斥地域意义上的夷狄(周边异族政权)，又攘斥文化意义上的夷狄(佛老思想)，最终建构起一种有别于驳杂纳异之唐型文化的民族本位文化——宋型文化。从某种程度上讲，宋型文化的民族意识正是在宋代《春秋》学与政治的相互吸纳中被激扬起来的。宋代《春秋》学与理学，也是一种彼此融汇的双向会通。它首先表现为理学影响《春秋》学从而导致《春秋》经传的理学阐发。二程的《春秋》学，不管是以理学视角观《春秋》、以伦理维度解《春秋》，还是以天人应合论《春秋》，都是着眼于天理人欲之辨，具有鲜明的理学色彩。胡安国《春秋传》既以天理人欲之辨统摄《春秋》大义，复以伦理纲常之谨解析《春秋》微言，流露出其渊深的理学涵蕴。张洽《春秋集注》一方面注意阐发“生人之大伦”，另一方面揭橥“天理虽灭而不亡”，也彰显出其醇厚的理学质素。罗从彦的《春秋指归》、蔡沆的《春秋五论》等《春秋》学著述，或反求诸心体悟《春秋》，或发明天命人心之懿，都洋溢着浓厚的理学气息。总之，《春秋》学受到理学的深刻影响当是不争的事实。另一方面，受到理学浸染的《春秋》学又反过来推动了理学的深入发展，这种推动主要体现在《春秋》的伦理纲常被宋儒用理学武装后成为整个社会的道德共识。事实上，此时的《春秋》已经被阐释成了整个社会的伦理教科书，士子以《春秋》大法砥砺士节，世人用《春秋》宏义涵育世风。宋代《春秋》学对士节世风的砥砺涵育，从伦理纲常维度落实了理学的道德践履诉求，扩大了理学的社会影响，促进了理学的深入人心。从这个意义上讲，宋代理学既沾溉着《春秋》学，又反过来得益于《春秋》学。宋代《春秋》学与理学的彼此融汇，强化了整个社会尊尚伦理的风习，涵育出宋型文化的道德精神。我们可以说，宋代《春秋》学与理学的彼此融汇，构成了一种合力，共同催生着宋型文化“重伦理，尚德行”的道德精神。宋代《春秋》学与文学，也有一种交互渗透的征迹。它首先表现在宋代的文学观念、宋人的文学意识对《春秋》学研究的渗透。欧阳修诠释《春秋》，摈弃三传迂说，注重以人情事理解经，虽然结论未必都可靠，但欧公断以人情事理的解经路数，无疑给沉寂的《春秋》学研究吹来了一股清馨的文学新风。吕祖谦、苏东坡等解读《左传》，眼光独到，他们发现《左传》不仅是经学名著，更是文学力作，该书在写人纪事、行文用语以及酿造意蕴上都有过人之处。他们的解读使上千年的《左传》学研究，第一次焕发出迷人的文学异彩。宋代文学对《春秋》学的影响不仅体现为《春秋》经传意蕴的文学解读，也体现为《春秋》经传素材的文学著述。吕祖谦的《左氏博议》乃是以《春秋》经传为素材的史论散文集，该书将经学体制、理学底蕴和文学异彩汇为一炉，熔铸成《左传》学史上的旷世杰作。如果说宋代文学对《春秋》学的影响还隐微不彰，那么宋代《春秋》学对文学的影响却是有目共睹。这种影响首先体现在《春秋》义法对宋代诗学批评的渗透。杨万里、张戒等宋代诗家会通诗学与《春秋》，发现二者不但社会功用相通，而且纪事之妙相类，于是吸纳《春秋》义法以论诗。他们既融汇《春秋》的“义”以凸显诗的社会功用，又借鉴《春秋》的“法”以强调诗的艺术特质，从而在江西诗派风靡一时、理学家诗论影响日增的时代，起到了一定的补偏救弊的作用。宋代《春秋》学对文学的影响还体现在《春秋》义法对宋代散文创作的浸润上。尹洙、欧阳修崇尚《春秋》“简而有法”的审美意蕴，涵化《春秋》义法进行古文写作，尹文以古峭劲洁之风一扫西昆浮靡，欧文以深婉谨约之蕴获誉“六一风神”。总之，《春秋》义法对宋代文学的浸润渗透历历在目，斑斑可见。文学作为宋代文化(艺术)中最为繁荣的一门，《春秋》学作为宋代学术(经学)中最为显达的一脉，二者交互渗透，《春秋》学借镜文学的视角(人情物理)，文学涵化《春秋》学的结晶(《春秋》义法)。《春秋》学与文学交互渗透，互利互惠，《春秋》学具有了文学的慧眼，而文学灌注了《春秋》学的精神，于是《春秋》学著述焕发出文学异彩，而诗学批评、散文创作又流淌着《春秋》经学的血液。实际上，宋代《春秋》学与文学的这种交互渗透，正是宋人创造精神的体现。宋人为了超越唐人，非常注重不同学科之间的交叉融通，爱作“出位之思”，也非常注重整合各种学术资源，断以“自得”、“独见”。宋人的这种风习其实就是一种融会贯通、自出机杼的创造精神。宋学能自成体系、取代汉学，宋诗能新交唐诗、代雄唐诗，宋文能扬弃唐文、超越唐文，靠的就是这种创造精神。其实，大而言之，宋人也就是靠着这种创造精神，托起了一个与唐型文化大异其趣的崭新文化范型——宋型文化。我们可以说，宋代《春秋》学与文学的交互渗透既是宋型文化创造精神的体现，也在一定程度上磨砺了这种创造精神。宋代《春秋》学与史学，更有一种双向会通的大势。这种大势首先表现为宋代《春秋》学研究的史学化取向。这种史学化取向一方面表现为史学视角下的《春秋》经传改编，其实，不管是将原来的编年体转换为纪传体、国别体、纪事本末体、类书体，还是将经传的各种内容改编为图、谱、表，都已经是一种颇具史学意义的工作。《春秋》经学的史学化不仅表现为《春秋》经传体例的史学改编，而且表现为《春秋》经传意蕴的史学解读。吕祖谦研究《左传》，提倡“阅读史籍用史眼”，擅长“品人评事发史论”，亦好“考索典制据史实”，冀图“借古鉴今寓史识”，完整地彰显了其观史、论史、考史、鉴史的史学研究维度，同时，《左传》的史学意蕴也在其抉隐发微之下一览无余。宋代《春秋》学与史学的双向会通既表现为以史治经，即《春秋》经学的史学化，又凸显为融经于史，即史学的《春秋》经学化。甚至就连宋代的国史、实录，也有《春秋》义法的深深烙印。纵观涵化《春秋》义法的宋代史籍，尹洙《五代春秋》简而有法，颇得《春秋》神韵，可以说是宋人以《春秋》义法修史的先河之浪。欧阳修《新唐书》尤其是《新五代史》在撰修义例上借镜《春秋》书法，在撰修旨趣上涵化《春秋》大义，二书特别是后者可以说是义法史学之杰作，经史会通之范例。孙甫《唐史记》、《唐史论断》，既师《春秋》之意谨戒劝之道，又学《春秋》之法正统而黜僭；范祖禹《唐鉴》先取《春秋》之义黜篡国窃位，复承《春秋》之绪严夷夏之辨；司马光《资治通鉴》编撰上承继《春秋》经世之旨，旨趣上师法《春秋》谨戒名分，笔法上颇得《春秋》直书之法；胡寅《读史管见》既用《春秋》经旨惩恶劝善振纲常，复明《春秋》大义攘斥夷狄保中国；这些史籍都受到《春秋》义法的浸染，显示出宋人融经于史的前赴后继，代代相承。朱熹的《资治通鉴纲目》论辨正统则承继《春秋》微旨，褒善贬恶则取法《春秋》义例，可以说是宋人融经于史的巅峰之作。概言之，宋人以《春秋》义法著史，使得宋代史学在形式(撰修义例)和内容(史笔主旨)上都流淌着《春秋》经学的血液。宋代史学对《春秋》经学的浸润导致了《春秋》经学的史学化，这是融史于经，而《春秋》义法对宋代史学的渗透又导致了史学的《春秋》经学化，这是融经于史。宋人既融史于经，又融经于史，史学与《春秋》经学的这种交互渗透，成就了宋代经史会通的盛事。其实，宋代的这种经史交融，正是宋型文化会通精神之绝佳体现。宋人治学，不似前之汉人、后之清人那样讲究门户、注重专深，而是崇尚和合、务求广博，司马光提出兼容，秦少游强调集成，郑樵力倡会通古今之学，朱熹发明理一分殊之旨，皆是宋型文化会通精神之闪光。经学和史学，在中国传统学术分类中，位居甲乙，皆为显学。宋人发扬会通精神，将这两种显学兼容和合，让史学吸取经学中的义理，使经学采撷史学中的事为，于是经史相互依存，共同担负起宗法传统社会体用之学的重任。宋代《春秋》学和政治的相互吸纳激扬起宋型文化的民族意识，而《春秋》学和理学的彼此融汇又涵育出宋型文化的道德精神。同时，宋代《春秋》学与文学的交互渗透、与史学的双向会通又是宋型文化创造精神、会通精神的绝佳体现。无可否认，民族意识、道德精神乃是宋型文化的核心理念和显著特征，会通精神、创造精神乃是宋型文化的整体倾向和内在动力，宋代《春秋》学与它们都关系密切，或者说宋代《春秋》学作为一种理论资源参与了这些意识、精神的建构。从这个意义上讲，宋代《春秋》学为宋型文化的衍生起了推波助澜的重要作用。宋代《春秋》学既影响着宋型文化，又反过来受到宋型文化的深刻影响。宋代《春秋》学作为宋型文化语境下的一个学术门类，学术路径上的舍专门务会通与宋型文化的会通精神，学术取向上的不泥古常疑经与宋型文化的怀疑精神、批判精神，学术重心上的略名物重治道与宋型文化的忧患意识、宋儒的政治主体意识，学术范式上的弃训诂精义理与宋型文化的议论精神、求理精神，学术视野上的破经学藩篱尚文化融汇与宋型文化的开拓精神渊源有自。我们可以说，正是宋型文化的这些精神意识和整体语境，决定了宋代《春秋》学的基本路向。更多还原

【Abstract】 The study of Confucian classics is principal academic kind in Chinesetraditional society. Among the study of Confucian classics, the systematic learningabout the spring and autumn annals is the significant one, especially in Song dynasty.So, we can start with the study of the systematic learning about the spring andautumn annals in Song dynasty if we want to research the influence of the study ofConfucian classics upon Chinese tradition society. Actually, from Tang to Songdynasty, the political system had changed from nobleman’s to authority’s; theeconomic system had changed from monarch’s to landlord’s; the state policy haschanged from local autonomy and giving preferential treatment to military, to centralgovern and giving preferential treatment to literators, the national situation also hadchanged from prosperous to decadent. Although these great changes didn’t bring thereform of the social principal character, they were sufficient to convert the culturetype. In fact, the culture type in Tang dynasty which has been adopted other nation’sadvantages had passed through the quantitative change which occurred at the periodof mid-Tang dynasty, yet in the Zhao dynasty, this culture type has been turn into akind of nation-oriented culture—the culture type in Song dynasty. The culture type inSong dynasty is completely mature one in Chinese cultural history, then based on thisculture type, the research on the relationship between the systematic learning about the spring and autumn annals in Song dynasty and the other cultural form (such as:politics, philosophy, literature, the science of history etc.), will be more convincingthan before. Briefly, we can have a view of Chinese study of Confucian classicsthrough the systematic learning about the spring and autumn annals in Song dynasty,we can also see something about Chinese culture from the culture type in Songdynasty, then through the relationship between the systematic learning about thespring and autumn annals and culture type in Song dynasty, we can find therelationship between Chinese study of Confucian classics and culture.In this dissertation, not only the macroscopic research will be appeared, but alsothe microcosmic demonstration will be used. In order to deeply research on therelationship between the systematic learning about the spring and autumn annals andculture type in Song dynasty, this dissertation will take analyze by vertical andhorizontal way. At the first part of this dissertation, writer aimed to analyze thedevelopment course of the systematic learning about the spring and autumn annalsunder the background of the culture type in Song dynasty, and divided it into fourstages: the earlier and medium term of Northern Song, the later term of NorthernSong and the beginning of Southern Song, the earlier and medium term of SouthernSong, the later and terminal term of Southern Song. At the earlier and medium termof Northern Song, with the motion of Confucianism renaissance and the reformationof the study of Confucian classics, the research on Confucianism had been graduallyseparated from the exegesis of Han-Tang dynasty and started out a kind of newacademic form-the learning of argumentation. The scholar in this term either digestedthe previous three commentaries or abandoned them for the purpose of putting upnew exegesis or explanation. At the later term of Northern Song and the beginning ofSouthern Song, Scholars were inclined to explain the spring and autumn annalsaccording to the political situation. At the earlier and medium period of SouthernSong, it gradually became to its shape for the works of Neo-Confucianism, and thescience of history was very prosperous. Influenced by the cultural background, theresearchers attached much importance to the interactive penetration of the study of Confucian classics and the history of science. At the later of southern Song, thenational situation declined, the works of Neo-Confucianism was strongly worshipedby the nation. Same as the ossification of the works of Neo-Confucianism, thesystematic learning about the spring and autumn annals gradually lost its bloom andbegan to decline.After the research of the systematic learning about the spring and autumn annalsin Song dynasty through a vertical way, this dissertation was concentrated on theresearch through a horizontal way and discussed the interrelation between thesystematic learning about the spring and autumn annals in Song dynasty and thepolitics, the works of Neo-Confucianism, literature, the science of history which wereunder the background of the culture type in Song dynasty.Firstly, the systematic learning about the spring and autumn annals in Songdynasty was closely connected with the politics. At first, the systematic learningabout the spring and autumn annals was deeply influenced by the politics, therebythe result was that the systematic learning about the spring and autumn annals wasexplained in a political way. It’s worthy of noticed that the consciousness of resistingforeign aggression which was advocated by the scholar was corresponded with therealistic political need in Zhao-song dynasty, thus this correspondence inspired thenation-oriented consciousness. With the nation-oriented consciousness, the people inSong dynasty repulsed the foreign aggression as well as its culture and ideology, atlast the people in Song dynasty created their nation-oriented culture—the culturetype in Song dynasty. In some degree, the national consciousness of the culture typein Song dynasty was inspired by mutual absorption between the systematic learningabout the spring and autumn annals and the politics.Secondly, as for the systematic learning about the spring and autumn annals andthe works of Neo-Confucianism, they digested each other actively. At first, the worksof Neo-Confucianism affected the systematic learning about the spring and autumnannals. In reverse, the systematic learning about the spring and autumn annalspromoted the development of the works of Neo-Confucianism. The mergence of the systematic leaming about the spring and autumn annals and the works ofNeo-Confucianism strengthened the social custom of esteeming ethics, created thespirit of esteeming ethics with the character of the culture type in Song dynasty.Thirdly, as for the systematic learning about the spring and autumn annals andliterature, it also presented a sign of mutual penetration between them. Firstly, theliterature concept, consciousness in Song dynasty penetrated into the systematiclearning about the spring and autumn annals. If the literature’s impact upon thesystematic learning about the spring and autumn annals was not evident, then theimpact upon the literature from the systematic learning about the spring and autumnannals was very obvious. Above all, this impact presented that the poetics criticismused for reference of the style of the spring and autumn annals. Secondly, this impactalso presented that the essay creation used for reference of the style of the spring andautumn annals. The literature was the most flourishing artistic form under the culturetype in Song dynasty, the systematic learning about the spring and autumn annalswas the most influential academic subject, they digested each other actively. Thesystematic learning about the spring and autumn annals used for reference of visualangle from literature, on the other hand, literature absorbed the style of the spring andautumn annals. In fact, the interactive penetration between the systematic learningabout the spring and autumn annals and literature was an embodiment of the creativespirit of human beings in Song dynasty. Generally speaking, with this creative spirit,the human beings in Song dynasty created a new cultural pattern---the culture type inSong dynasty which was much different from the one in Tang dynasty. We could saythat the interactive penetration between the systematic learning about the spring andautumn annals and literature not only was an embodiment of the creative spirit ofhuman beings in Song dynasty, but also educated the creative spirit.Fourthly, the relation of the systematic learning about the spring and autumnannals and the science of history presented the trend of mutual digestion. At first, thescience of history influenced the systematic learning about the spring and autumnannals, the influence embodied not only the adaptation of historical works from the Confucian classics, but also the historical explanation of the Confucian classics.Secondly, the systematic learning about the spring and autumn annals had evidentimpact on the science of history, the impact presented that scholars adopted the styleof the spring and autumn annals to write historical works.Actually, the mutual digestion of the systematic learning about the spring and autumnannals and the science of history was an embodiment of mergence spirit from theculture type in Song dynasty. In fact, among Chinese traditional systematic learning,the study of Confucian classics and the history of science were the most important,the interactive penetration of them was very helpful for the Chinese traditionalsociety.Shortly, the interactive absorption between the systematic learning about thespring and autumn annals and the politics aroused the nation consciousness, whilethe mutual digestion between the systematic learning about the spring and autumnannals and the works of Neo-Confucianism created the spirit of esteeming ethics. Atthe same time, the interactive absorption between the systematic learning about thespring and autumn annals and the literature, the history of science was superexcellentembodiment of creative spirit and mergence spirit from the culture type in Songdynasty. It was no doubt, the national consciousness and the spirit of esteeming ethicswere the key ideas of the culture type in Song dynasty, while the creative spirit andmergence spirit were notable characteristic and the inherent driving force. All of thesewere closely connected with the systematic learning about the spring and autumnannals, so we could say the systematic learning about the spring and autumn annalswas very helpful for the naissance of the culture type in Song dynasty.Of course, we should pay much attention to another trend that the systematiclearning about the spring and autumn annals was deeply influenced by the culturetype in Song dynasty. We could say the background of the culture type in Songdynasty in some degree lead to holistic characteristic of the systematic learning aboutthe spring and autumn annals.更多还原