中古琅邪颜氏家族学术文化与文学研究

【作者】 孙艳庆；

【导师】 王永平；

【作者基本信息】 扬州大学 ， 中国古代文学， 2010， 博士

【摘要】 作为中古时期典型的“小族”,琅邪颜氏家族在政治、经济等方面,相对而言,显得无足轻重。不过,这一家族在学术、文化领域的成就和贡献却非常突出,即使与琅邪王氏、陈郡谢氏等当时一流门第相比也毫无逊色。琅邪颜氏家族的学术、文化成就具体表现在哪些方面?有哪些特色?带着这样一些问题,本文对中古时期的琅邪颜氏家族进行了较为深入的综合考察。论文由导言、正文和附录三个主要部分组成。《导言》部分,对该选题的提出依据、相关研究综述和本文研究旨趣进行了具体阐述。论文正文共分七章。第一章对颜氏的起源、中古琅邪颜氏家族与其原始家族之间的关系和世系,及其政治、社会地位变迁等问题进行了具体考析。在中古时期政治、社会变化的关键时刻,尤其是两晋之交和晋宋之际,琅邪颜氏家族人物迫于外在形势而在政治方面的活动相对较为活跃,分别以两晋之际的颜含、晋宋之际的颜延之以及刘宋中期的颜竣、颜师伯等为代表。颜含于两晋之际先入司马越府,后依附于司马睿集团,其相关政治活动使其家族得以顺利南迁江左,同时政治和社会地位得以进一步提升;颜延之于晋末、宋初于政治方面的积极争取,代表了在东晋以来纯粹的门阀政治终结,皇权政治重新恢复的情况之下,士族人士的强烈政治诉求;至颜竣、颜师伯从兄弟则已不得不面对南朝皇权专治日甚一日的局面,他们的荣辱存亡在很大程度上要取决于帝王的个人意愿。从琅邪颜氏家族相关人物政治活动和处境的变化,从一个侧面反映了东晋南朝以来士族门阀政治势力和皇权之间的消长变化。在颜竣、颜师伯先后因过度参预政治而遇祸之后,活跃于南朝中后期及北朝、隋和唐初的其它房支琅邪颜氏家族子弟虽也“子孙咸著宦族”,但他们更多的注意力倾向于文化方面,最终形成了唐初所谓“少时学业,颜氏为优”的局面。此外,通过对琅邪颜氏家族人物相关政治活动的全面考察,可以看到,他们在出仕为宦方面表现出了忠义、实务、素退等一致性,形成了家族特色。第二章是关于中古琅邪颜氏家族的儒家礼法家风及表现的具体论述。从中可以看到其家族内部礼法极为严整、父子兄弟之间极重慈孝友悌,这种内在的文化凝聚力,是他们得以维护家族内部的和睦稳定,从而延续其家族地位的根本原因,同时这也正是中古时代士族门第尤其是那些不以权势地位显赫的中小家族传承不替的根本原因。魏晋以来,玄学风尚盛行,琅邪颜氏家族由于儒学文化传统深厚,其家族人物于玄学风尚有染习者甚少,直到晋宋之际才有颜延之这样的个别玄学名士出现,但这并没能从根本上改变其家族的整体文化风貌。直到南北朝末期,琅邪颜氏代表人物对玄学风尚仍持批判态度。因此,就总体而言,琅邪颜氏家族虽经受了玄风的影响,但依然保持着比较典型、纯粹的经学世家本质。第三章是对中古琅邪颜氏家族的经学和史学传统与成就的分别考述。其中在经学方面,琅邪颜氏“家籍儒风”,儒家经学传统渊源有自。在魏晋以来学术思想多元,儒学相对衰落的时代文化背景之下,他们仍然顽强地坚持了儒家经学的家学传承。一方面以其家世相传之《周官》之学,积极参预国家的礼乐制度文化建设;另一方面无论是颜延之在晋宋之际的儒玄双修,积极推进以王弼《周易注》为代表的魏晋新经学,还是颜之推对当时社会礼俗进行的全方位折中取舍、以及颜师古为南北经学统一所作的贡献,他们都积极把握了那一时代的学术发展潮流,为中国传统经学文化的传承发展做出了各自的贡献。汉末魏晋以来,随着儒学独尊的局面被打破,各种学术文化门类渐次得以独立,史学也从之前依附于经学的地位发展为与经学相并列,同时也成为文人学士的必备修养。以颜之推及其子弟为代表的琅邪颜氏子弟对史学多所着力,为传统史学文化的建设做出了卓著贡献。其尤著者当推颜师古,其不但于唐初参预了《隋书》的修撰,同时在继承家学的基础之上,以“儒宗”训解的方式注解《汉书》,铸就了中国传统史注中的经典之作。琅邪颜氏家学之史学与经学,在根本是相通的,是在其家族深厚儒学基础上的新的开拓发展。第四章是对中古琅邪颜氏家族在传统小学领域的成就与贡献的考述。古代小学著作附经学而立,是习读经典的必备基础。琅邪颜氏家族“家世儒学”,因此对子弟在小学方面的修习也格外重视。早在晋宋之际的颜延之就曾有多种小学著作,而颜之推在训诂文字、纠说音读、审正字体之际,处处不忘申说文字与避讳、称谓、名字等士族礼法诸多方面的关系,可知此种家学有益于子弟士大夫风操之养成,有助于家风之维系。文字、音韵、训诂之学自颜之推后更是为琅邪颜氏家族子孙历代宝传、不断发扬,他们在训诂、音韵及古籍的校雠、文字规范等传统小学的诸多方面都有卓越的表现,至唐代这一方面已成为琅邪颜氏家族的显学。第五章是对中古琅邪颜氏家族与当时盛行的佛教和道教关系的考述。佛教自汉代传入中国后,真正被广泛关注,在社会各阶层得到普遍的崇信,是在魏晋南北朝以后,这是该时期思想文化领域值得关注的文化现象。就琅邪颜氏家族而言,颜延之于晋宋之际修习玄学,长于辩难,着意于佛教义理的辩析阐发;处于南北朝末年的颜之推则不好清谈,为学以“济世益物”为宗旨,于佛教也多倾向于戒律修习之具体指导和因果报应的重征求验。前后比观,颜延之可谓偏于“体”,颜之推则倾向于“用”,二者殊途同归,各自适应所处时代的佛教文化发展潮流,做出了自己的贡献。琅邪颜氏家族虽然“家世归心”,子弟也多有崇佛之积极表现,但在本质上,佛教对于他们来说终是“人生一旁趋”,而其家族文化仍然是汉末以来之儒学本色。此外,虽然难以在文献中找到有关琅邪颜氏家族人物“世传五斗米道”、“事天师道”等明确记载,但通过对琅邪颜氏家族一些相关信息诸如郡望、著述、婚姻、取名、养生及后世子孙信道等多个方面的考察,可以推测颜氏家族不免对道教也有所习染,而颜之推的崇佛排道,最根本的原因在于当时一些道教仪轨与士族门第奉行之儒家礼法多有冲突。当日士族门第无论信道还是崇佛,多是以门第本位为出发点的。第六章是对中古琅邪颜氏家族在文学和艺术方面的特色与贡献的分别考述。汉末魏晋以来,真正意义上的文学得以自觉。琅邪颜氏家族子弟也曾积极致力于各种文学活动,并形成了家族文学的鲜明特色:“甚为典正,不从流俗”。晋宋之际,随着司马氏政权的覆灭,典型的门阀政治形态已不存在,出身次等士族的刘裕及其勋贵集团登上了社会政治的前台。相伴而至的是南朝寒人的兴起。与此相应,在文学方面,寒门文士及其代表的“俗”文学由于易与统治者气味相投之故,其地位也开始有了某种程度的变化,得以风靡一世。对此,士族文士群体中的典雅派进行了持续的抗争。其间琅邪颜氏人物因家世儒学、风教整密等原因,表现得最为积极。颜延之以群望所归,成为士族典雅文学派的领袖与旗帜;其子颜测也“最荷家声”,成为士族典雅派文学的中坚;此后颜协、颜之推父子也都基于儒家文化的“典正”立场,对当时盛行的绮靡文学表示了不满。整体而言,琅邪颜氏家族人物对有违儒家文化立场的绮靡文风的抵制是一以贯之的、坚定的,由此可见其家族代表人物所崇尚的根置于儒家文化基础之上的典雅文学在当时的独特意义。就元嘉三大家而言,颜延之与鲍照的对立,是当时士庶阶层不同文化风尚在文学方面的表现,而颜延之与谢灵运文学风貌的差异则主要由于士族门第之间不同的文化传统和倾向所致。就美学上之意义而言,谢灵运诗歌近优美,鲍照近于宏壮,而颜延之诗则大略可以古雅称之,其所以古雅之原因就在于其诗歌较谢、鲍二者更加偏重于典故这种“第二形式”。对颜延之诗歌的评价,更应重视其对当时社会文学创作普及所具有的示范意义。毕竟文学创作由于有典故可搬,有章法可依,易于学习和效仿,从而更利于在社会中的普及,也是社会文学发展繁荣的一个重要表征。中古士族多重艺术技艺方面的修养与表现。对于琅邪颜氏家族人物而言,他们在艺术方面的成绩主要表现于书法领域。琅邪颜氏人物自颜延之起多有以书法擅名之士,而中国书法史上之卓然大家颜真卿的艺术成就也与其家族书法传统有着重要关系。其中,颜之推对包括书法在内的诸种艺术技艺,其态度有所保留,不主张专精。这样一种态度,实是根深蒂固的传统儒家立德、立功、立言价值观的表现,实质上仍是其家族以儒家经学为本的旧族门风的表现。后论部分主要对以家族为视角的文学研究的意义和价值、尤其是以士族门第为中心的中古社会的家族文学研究的独特价值进行了阐述,并对中古琅邪颜氏家族文化与文学之间的多方面关系进行了综合论述。附录部分是两篇考证之文。前者经考证认为沈约在《宋书·颜延之传》末尾对颜竣“不孝”的肆意笔伐,有出于一己私意,为此后在《自序》中杜撰乃父“因孝获罪”而张本的因素。后者对有关颜师古注解《汉书》涉嫌“抄袭”他人注解,这一颇有争议的学术问题进行了重新考察。事实上,之前批评颜师古“抄袭”的学者多忽视了颜注《汉书》在经历唐代长期手抄流传,及宋代以来屡经校订、刊刻所发生的变化。我们在通行的中华本《汉书》校勘记中收集到了不少误改、误衍、误增“师古曰”的注文,并据此推测被后人指责为“抄袭”的《汉书》颜师古注文,很可能多是后人不断增补、改写的结果,颜师古似不当为此种“抄袭”负责。更多还原

【Abstract】 As a typical“Small Clan”at medieval times, Yan Clan in Langya played an insignificant role in politics and economy etc. However, it contributed a great deal to the academic and cultural fields, comparable with the first-rate families such as Wang Clan in Langya and Xie Clan in Chen County. What achievements did Yan Clan make in the academic and cultural fields? What features did they have? With these questions, this dissertation carries out a systematic and comprehensive examination of Yan Clan in Langya at medieval times.This dissertation consists of Introduction, Main Body and Appendix. Introduction presents the foundation and relevant research literature of the subject and the research objective of this dissertation.The main body of the dissertation consists of seven chapters. Chapter one is mainly about the relationship between Yan Clan in Langya at medieval times and its ancestors at primitive times, the genealogy of Yan Clan in Langya at medieval times and the changes in political and social status. At the crucial time of political and social changes at medieval times, especially at the turn of the Eastern Jin and Western Jin and in Jin and Song Dynasties, Yan Clan in Langya took more active part in politics due to the political circumstances, whose representatives were Yan Han at the turn of the Eastern Jin and Western Jin, Yan Yanzhi in Jin and Song Dynasties and Yan Jun and Yan Shibo at the middle of Song Dynasty. At the turn of the Eastern Jin and Western Jin, Yan Han joined the official Sima Yue, and then converted to Sima Rui’s Group. What he did in politics helped his family smoothly moved to the lower reaches of Yangtze River and enhanced the status of his family in politics and society; Yan Yanzhi undertook the political activities at the end of Jin and the beginning of Song, which represented intense political appeal of the scholarly families when the powerful families’control of politics ended since the Eastern Jin and imperial politics returned; in contrast, the cousins of Yan Jun and Yan Shibo had to face the worsening tyranny of imperial power in the Southern Dynasties and their honor and disgrace and success and failure consisted in the wish of the emperors. The political activities and changes of living style of related members of Yan Clan in Langya reflected the alternation of power between the powerful scholarly families and the imperial emperors since the Southern Dynasties in the Eastern Jin. After Yan Jun and Yan Shibo were persecuted due to excessive participation in politics, other family members of Yan Clan in Langya active at the middle and end of the Southern Dynasties, the Northern Dynasties, Sui Dynasty and the beginning of Tang Dynasty attached more importance to culture although some of them distinguished in the political stage and finally formed the situation of“while academic study at the ebb, Yang Clan stands out”at the beginning of Tang Dynasty. Besides, on the basis of the comprehensive examination of political activities of related members of Yan Clan in Langya, it was seen that they formed the family features of loyalty, diligence and low-profile resignation.Chapter two focuses on the analysis of Confucian proprieties and family custom of Yan Clan in Langya at medieval times. It is found that Yan Clan had rigid proprieties and brotherliness forming a cultural cohesion which sustained the harmony, stability and development of the family and was also the vital cause to maintain the family status of Yan Clan and other insignificant families at medieval times. Since Jin Dynasty, in spite of the prevalent metaphysics, few members of Yan Clan probed into metaphysics due to restriction of deeply-seated tradition of Confucianism of Yan Clan. Until Jin and Song Dynasties, Yan Yanzhi as a single representative studied metaphysics, but he couldn’t change the cultural preference of the family fundamentally. The representatives of Yan Clan Langya still held a critical attitude toward metaphysics at the end of the Southern and Northern Dynasties. Therefore, Yan Clan in Langya generally maintained its nature as a typical and plain family devoted to Confucian classics despite the impact of metaphysics.Chapter three concentrates on the studies of achievement and tradition of Confucian classics and historical science of Yan Clan in Langya at medieval times respectively. In terms of Confucian classics, Yan Clan had a tradition of“study of Confucianism”. In Jin Dynasty, they still continued the tradition of study of Confucian classics although Confucianism went downhill under the circumstances of diversity of academic field. On the one hand, based on the traditional study of the Rites of Zhou, they actively participated in the construction of national cultural mechanism in terms of rites and music; on the other hand, Yan Yanzi studied both Confucianism and metaphysics in Jin and Song Dynasties and advocated the new study of Confucian classics in Wei and Jin based on Zhouyi Note by Wang Bi, Yan Tuizhi kept a compromise way in the social proprieties and Yan Shigu contributed to the unity of the southern and northern studies of Confucian classics. All of them caught up with the development trend of academy then and contributed a lot to the continuation and development of Chinese traditional Confucian classics. At the end of Wei and Jin, with the break of monopoly of Confucianism, various academic disciplines began to be independent and the historical science separated from the study of Confucian classics and became one in parallel with the study of Confucian classics, necessary to be studied by the scholars. Yan Tuizhi and its sons as the representatives of Yan Clan in Langya concentrated on historical science and made considerable contribution to the construction of traditional historical science. Especially, Yan Shigu not only participated in the revision of Book of Sui at the beginning of Tang Dynasty, but also noted Book of Han in the way of explanation of“origin of Confucianism”and created an excellent work in notes concerning Chinese traditional historical science on the basis of inheriting family study. In nature, the historical science and the study of Confucian classics of Yan Clan in Langya are interlinked, and the innovative development based on the solid foundation of Confucianism.Chapter four is about the achievement and contribution of Yan Clan in Langya in terms of traditional philology which derived from the study of Confucian classics and was the foundation of studying classics. Considering“the family focusing on study of Confucianism traditionally”, Yan Clan in Langya attached great importance to teaching its descendents philology. As early as Jin and Song Dynasties, Yan Yanzhi composed several works on philology, and Yan Tuizhi, while doing exegesis of meaning of words, the correction of pronunciations and examination of letters, never forget to clarify the relationship between word statement and taboo, appellation and name in scholarly proprieties. It was known that the family study was conducive to the formation of the scholarly traits among the members of Yan Clan and sustainability of the family tradition. Advocated by Yan Zhitui, Character, phonology and exegesis of meaning of words were passed on to generation after generation in Yan Clan in Langya and developed constantly. They also contributed a great deal in various fields of traditional philology such as phonology and proofreading of ancient books and character standard, which became the heated topic of Yan Clan in Tang Dynasty.Chapter five focuses on the relationship between Yan Clan in Langya at medieval times and Buddhism and Taoism prevailing then. Introduced into China in Han Dynasty, Buddhism received a widespread attention and was believed in by all walks of life, which formed a universal cultural phenomenon in ideological and cultural fields after Wei and Jin and the Southern and Northern Dynasties. Yan Yanzhi of Yan Clan studied metaphysics in Jin and Song Dynasties, who was proficient at solving the difficulties and aimed at differentiating and analyzing the doctrine of Buddhism; Yan Zhitui, living at the end of the Southern and Northern Dynasties, was so pragmatic that he embraced the aim of“serving the public”and concentrated on the guideline of religious discipline study and logic of cause and result. In contrast, Yan Yanzhi paid more attention to“form”, while Yan Tuizhi did more about“practice”. Both of them led to the same path, adapted to the development tendency of Buddhism then and made their due contribution. Although Yan Clan“converted to Buddhism”and many of its descendents took an active part in Buddhism, in essence, the culture of Yan Clan remained traditional Confucianism while Buddhism meant to them“an interlude in their lives”. In addition, it was difficult to obtain the proved records concerning“Wu Dou Mi Taoism of family tradition”and“belief in Tianshi Taoism”, but it could be deduced that Yan Clan was involved in Buddhism based on the relevant data such as Jun Wang, works, marriage, name giving, health care and belief in Buddhism of its sons. The fundamental reason why Yan Zhitui worshiped Buddhism instead of Taoism lay in the conflict of some of Taoist percepts and Confucian proprieties abode by the scholarly families. Whether the scholarly families at that time believed in Taoism or Buddhism was based on the concept of family status.Chapter six is about the study of the features and achievements of literature and art of Yan Clan in Langya at medieval times. In a strict sense, literature came into being at the end of Han Dynasty and in Wei and Jin. The members of Yan Clan once actively participated in various literary activities and formed unique family feature:“devoted to classics instead of vulgarity”. With the collapse of Sima regime in Jin and Song, typical political pattern of powerful families disappeared and Liu Yu and his company born in a relatively humble scholarly family climbed to the throne. Consequently, the humble scholars of the Southern Dynasty rose. Naturally, the poor scholars and their vulgar literary works catered to the rulers, so their status was enhanced to some extent and prevalent on those days. In response to that, the scholars in favor of the elegant works fought for their preferences furiously and lastingly. Yan Clan took the most active in the fight due to their belief in Confucianism and religious custom. Yan Yanzhi was publicly selected to be the leader of the scholars in favor of elegant literary works; his son Yan Ce who continued his career“sustaining the family prestige to the most degree”became the backbone of the scholars in favor of elegant literary works; afterwards, Yan Xie and his son Zhitui were dissatisfied with the flowery literature prevalent at that time based on their stance of“Orthodox”of Confucianism. On the whole, the members of Yan Clan intensely squeezed out the flowery literature against Confucianism, which reflected the unique meaning of elegant literature based on Confucianism. In terms of Yuan jia three great masters, the conflict of Yan Yanzhi and Bao Zhao resulted from the difference in cultural customs among the scholarly families while the literary discrepancy of Yan Yanzhi and Xie Lingyun mainly originated from cultural traditions and preferences among the scholarly families. Aesthetically, Xie’s poems were beautiful and Bao’s poems were magnificent, while Yan Yanzhi’s poetry was basically elegant. Yan’s elegance resulted from more emphasis on classical allusion“the second form”than Xie and Bao. If criticizing Yan’s poems, more importance should be attached to the model role of popularization of literary creation. After all, literary creation was easy to imitate due to the existing allusions and standards, convenient to be popularized and be as the obvious feature of flourishing in literature.Most of the scholarly families at medieval times attached great importance to artistic accomplishment and embodiment. The members of Yan Clan achieved the accomplishment and embodiment mostly in calligraphy. Most members of Yan Clan distinguished themselves in calligraphy following Yan Yanzhi and the outstanding calligrapher Yan Zhenqing associated his artistic accomplishment tightly with his family of calligraphic tradition. Yan Zhitui held a conservative attitude toward artistic skills including calligraphy, not in favor of specialization in them. The attitude was essentially the embodiment of value of traditional Confucianism focusing on accomplishments in virtue, deed and writing and the reflection of old-fashionable family custom based on traditional Confucian classics.Conclusion concentrates on the significance and value of literary study from the perspective of scholarly families, in particular, the presentation of the unique value of family literature based on the status of scholarly families at medieval times and the multiple relations of the family culture of Yan Clan in Langya scholarly and literature at medieval times.Appendix is composed of two papers of textual research. The former concludes that at the last pages of Book of Song.Yan Yanzhi Biography, Shen Yue’s reckless criticism of Yan Jun’s act as impiety results from his personal feelings. The criticism of Yan Jun in some way was the source of Shen Jun’s fabrication of his father’s being convicted for piety in Author’s Preface. The latter reexamines the controversial academic issue that Yan Shigu was suspected to have“plagiarized”other person’notes when he noted“Book of Han”. In fact, most of the researchers who criticized Yan Shigu’s“copy”neglected the fact that changes occurred in Book of Han noted by Yan after it was passed down in the handwritten way in Tang Dynasty and revised and inscribed for many times. The present version of Book of Han collected some notes written by“Yan Shigu”with wrong revision, misinterpretation and wrong addition. On this basis, it can be deduced that some part of Book of Han noted by Yan which“was copied”resulted from the addition and rewriting by the descendents and Yan Shigu seemingly didn’t take responsibility of“copy”.更多还原