【作者】 刘卫宁；

【导师】 王彦坤；

【作者基本信息】 暨南大学 ， 汉语言文字学， 2008， 博士

【摘要】 两晋南北朝儒经义疏,为中国儒经义疏学之渊源,亦为传统汉语训诂学史之重要组成部分,影响中国学术,几达千年。本文通过对此一时期儒经义疏之系统考察,辨正其名义、体式之异同,探究其沿革、嬗变之缘由,考述其内容、体例之特点,并力图由此呈现出两晋南北朝儒经义疏之整体面貌。全文主要由两大部分构成。第一部分为本文之第一章。此部分通过对历代义疏书名义、体式等特点的考察,对义疏体的内涵和外延进行定义,并根据其体例特点进行分类。第二部分为本文之第二至第四章。此部分通过严整的考证和爬梳,整理出目前可考两晋南北朝时期所有的儒经义疏书,然后以此为基础,结合史籍,探讨两晋南北朝时期儒经义疏的发生、演变、特点以及各种体式之间的关系,并与前述第一部分之定义及结论相互印证,考察此一时期儒经义疏在汉语训诂学史中之价值及影响。文章认为,所谓“义疏”,当合“义”、“疏”二义而言。在此同一“义疏”名义之下,分别有讲疏体、疏注体、集疏体三种不同体例之训诂体式,三者同名异实,而其含义、训诂内容、注释体例及发展历程等,各有差异。两晋南北朝时期,已有讲疏体及疏注体儒经义疏出现。讲疏体义疏为讲经之讲义与记录,它是在当时儒、释、玄三教融合,学风自由的社会背景下,受释氏讲经撰疏与前儒章句之启发而产生的一种新的儒经训诂体式。由于其内容全面,体例开放,自东晋出现以后,便迅速流行于南北朝,并因此产生了一系列数量庞大的义疏著作,对当时经学之复兴与后世小学训诂之发展,具有重要的价值。疏注体义疏是继讲疏体义疏之后产生的一种兼释经注、遵述本注的训诂体式。本时期之儒经疏注体义疏,在训诂内容、体例方面都具有与讲疏体义疏及后世《十三经注疏》所不同的特点。疏注体义疏的发生与初步发展,对唐代《五经正义》的撰成,对儒经义疏与传统训诂学的不断完善和创新,均有着深远的影响。更多还原

【Abstract】 Commentaries on Confucianism Classics in the Eastern and Western Jin Dynasties and the Northern and Southern Dynasties, being the source of Commentaries on Confucianism Classics and an important part of traditional Exegetics history, has influence on Chinese Academic for almost one thousand years. This debate attempts to give a systematic observation on the Commentaries on Confucianism Classics of these periods, put its subject right, tell the differences, research the reasons of evolution and transmutation, investigate the features of its substance and stylistic-rules-and-layouts, and outline its whole state at that time.The entire debate is composed of two parts.The first part is Chapter One. This part will define the intension and extension of Commentaries-on-Classics, and classify according to the features of its stylistic-rules-and-layouts, by investigating the subject and its stylistic-rules-and- layouts features in different Dynasties.Chapter Two is the second part. By neatly research and reorganization, part two will sort out all the books on the Commentaries on Confucianism Classics in Eastern and Western Jin Dynasties and the Northern and Southern Dynasties. Basing on this and integrating with historical records, we will approach the origins, evolution, features and the relationships between stylistic-rules-and-layouts of Commentaries on Confucianism Classics. Also we will point out its academic worth and impact in the history of Chinese Language Exegetics, by confirming to the definition and conclusion in part one.We consider that the so-called "Commentaries-on-Classics" should be divided into "Explanation" and "Reorganization". In the same name of "Commentaries-on-Classics", there are three kinds of exegetics stylistic-rules-and- layouts—JIANGSHUTI, SHUZHUTI, JISHUTI. Though their names are the nearly same, the intensions are different. Their definitions, connotations, stylistic-rules-and-layouts, and the evolution histories are different in somewhat degree. In Eastern and Western Jin Dynasties and the Northern and Southern Dynasties, there were JIANGSHUTI and SHUZHUTI. JIANGSHUTI is the teaching materials and records on Confucian classics. At that time, Confucianism, Buddhism and Dark-learning were popular, and the academic atmosphere was liberal. Those who were inspired by the reorganization of Buddhism and Confucianism created JIANGSHUTI. Since the Eastern Jin Dynasty, JIANGSHUTI was in vogue instantly in the Northern and Southern Dynasties because of its comprehensive connotation and free stylistic-rules-and-layouts. Tremendous books on Commentaries on Confucianism Classics appeared. These valuable books affected the renaissance of Confucianism and the afterwards development of exegetics at that time.SHUZHUTI appeared after JIANGSHUTI. It combined the previous features. At that time, it was different from JIANGSHUTI and Commentary and Subcommentary to the Thirteen Classics in connotation and stylistic-rules-and-layouts. Its emergence and preliminary development had far-reaching impact both on the finish of Orthodox Interpretation of the Five Classics in Tang Dynasty, and the improvement and innovation of Commentaries on Confucianism Classics and traditional Exegetics.更多还原