【作者】 王寅；

【导师】 赵伯雄；

【作者基本信息】 南开大学 ， 中国古代史， 2013， 博士

【摘要】 李光地是明末清初著名学者,在经学、理学等上都取得了显著成绩。他又是一位政治家,历任侍读学士、内阁学士等职,在平息三藩之乱、统一台湾上都做出了突出贡献。前人对李光地学术的研究,多集中在理学,而对其经学的研究比较薄弱,更没有全面考察其经学的著作。本文以李光地经学作为研究对象,从学术史与经学史的视角,深入分析李光地经学及他与清初经学间之关系,以期全面准确地勾勒出其经学的面貌,并探究其对清初经学的影响。李光地在经学上用力甚勤,对清初经学的发展有较大的影响。通过对历代《诗经》学的批判与继承,他明确主张孔子确曾删《诗》,并总结出孔子删《诗》的原则与目的。他总结宋儒的诗说,把朱熹与吕祖谦的诗说融会贯通。他对汉唐以来的“《诗》亡”说提出了反驳,指出“《诗》亡”是指“正《风》、正《雅》亡”。他力证《古文尚书》不是伪书,主张《尧典》、《舜典》应为两篇,《皋陶谟》、《大禹谟》本为一篇。对黄宗羲、阎若璩怀疑“虞廷十六字”,他站在程朱理学的角度进行了反驳。他以“数图”解“洛书”,认为《洪范》中“洪范九畴”是指“洛书”,实质是《周易·说卦》之“参天两地”。他反对汉儒的“阴阳五行说”,认为“五行”即与人们日常生活有关的五种物质。他重新论证孔子与《春秋》的关系,认为孔子只是抄录、删节鲁史而成《春秋》。他认为《春秋》的性质是史书,其中保留很多史书的写作方法。他总结归纳了《春秋》中的“书法义例”,从义理与礼制的角度对“书法义例”进行了分析。李光地主张打破对宋儒的迷信并重新审视宋学经典。他论经往往站在朱子经说的反面立论,并非全据朱说,对朱子的经说常有批判。他对朱熹的《诗集传》提出批评：一,取郑玄之说攻击朱熹的比、兴说,并对《诗集传》中“兴”例加以辨别。二,批评《诗集传》所取毛、郑旧说与朱熹自创新说的疏漏之处。三,对朱熹所解释的诗意进行了批评。他对朱熹《四书章句集注》也有批评,指出“大学”即“太学”,“知本”即“格物”,不须以“敬”来补“大学”,“格物致知传”也不必补,《大学》篇的中心应为“诚意”章。李光地对蔡沈《书集传》也加以指摘,他批评《书集传》更多从文字训释上着眼。对待陆王之学,他认为“陆王于程朱有助”,主张不立门户,朱陆兼采。他作《大学古本说》,取王阳明《大学》以古本为宗,直到晚年也没有舍弃陆王之学。李光地认为“六经”有“理”,“理”即“性”。而要想求得“理”、“性”,就要借助“六经”,“求理”的目的又是为了“明道”,由此他构建出“求理于经”的学术理路。李光地提倡科举改革,其改革的内容包括：提高五经在科举中的地位、考试中增加经世之学的内容,改变八股文的文风及写作方法,此举,推动了经学发展。李光地经学具备如下特点：第一,勇于推出新说,不拘泥,不守旧。第二、注重运用以四书证经。第三,汉宋兼采,融会众家之长。第四,认为程朱、陆王殊途同归。更多还原

【Abstract】 Li Guangdi, a famous scholar living in late Ming and early Qing dynasty, made a great achievement in the study of Confucian classics and neo-Confucianism. He was also a politician, successively holding the post of Reader of the Academy and Sub-Chancellor of the Grand Secretariat. He contributed to pacifying the Revolt of the Three Feudatories and the unification of Taiwan. The previous researches about Li Guangdi mainly focus on neo-Confucianism. By contrast, his idea of Confucian classics draws little academic attention, let alone the thorough study on it. This thesis explores Li Guangdi’s attainments on Confucian classics from the perspective of academic history and history of classical studies, and analyzes his influence on the Confucian classic of early Qing dynasty, hoping to sketch the contours of Li Guangdi’s study thoroughly and accurately. Furthermore, the role he played in Confucian revival during the early Qing dynasty is analyzed.Li Guangdi’s great achievement in the study of Confucian Classics contributed greatly to the development of Confucian classics study of early Qing dynasty. He pointed out that Confucius had deleted Book of Odes. He also summarized the principle and the purpose of Confucius’s deleting. He generalized Song Confucians’ study on poems and especially had a thorough understanding of Ju Xi’s and Lv Zuqian’s theory on poem. He contradicted the statement formed in Han and Tang dynasty that the etiquette culture proposed in the book Shi had died out. He corrected it by saying that it was not Shi but the Feng and Ya parts that lost their influence on the society. He attested that the Ancient Book of History was not a pseudograph. In his thought, Yao-Dian and Sun-Dian are two articles and Gaoyao-Mo and Dayu-Mo should be one. As to Huang Zhongxi and Yan Requ’s doubt about "YuTing16-character", he countered it from the angle of neo-Confucianism. He analyzed Luo Shu with figures and thought "hung fan nine domains" in the book Hong Fan refers to Luo Shu. In the book Zhou Yi-Trigram Analyzing this idea is interpreted as follows, the odd numbers stand for the heaven and the even numbers stand for the earth. Different from "Yin-Yang five elements" explained by Confucians of Han dynasty, he thought the five elements are the five kinds of material related to people’s daily life. He defined the relation between Confucius and Spring and Autumn Annals in a new way, thinking Confucius wrote Spring and Autumn Annals only by copying and deleting the history of Lu. He thought Spring and Autumn Annals is a work on history, which contains many methods of recording history. He summarized the "Shufa-Yili" part, and analyzed it from angles of Philosophical Connotations and Ritual System.He advocated breaking the superstition of Song Confucians and reviewing classics of Song Dynasty. His theory always stands on the opposite side of Zhu Xi’s. He criticized his work, the Book of Odes Commentary, sharply. First, he attacked Zhu’s points about "Bi" and "Xing " by quoting Zhen Xuan’s views. Second, he revealed that some views in the book was borrowed from "Mao-Zheng" and found faults in the new points created by Zhu Xi. Third, he also criticized the words and sentences explained by Zhu Xi in the book. As for Zhu Xi’s the Four Books Commentary, Li Guangdi pointed out the "Great Learning" is "Imperial University","knowing ourselves" is "Investigation of things" and there is no need completing Great Learning with "Jing", also no need adding "the Commentary of the Investigation of things and the Extension of Knowledge". The center of Great Learning should be the "sincerity" chapter. Li Guangdi also criticized Cai Shen’s the Book of Shu Ji Zhuan, saying it paid too much attention to commentary. As to Lu Wang’s theory, he thought it helped Cheng-Zhu school. So he advocated adopting ideas from both Zhu and Lu. His book Ancient Version of Da Xu consulted theory of Wang Yangming. He stuck to Lu Wang’s theory even in his later years.Li Guangdi thought that there is "Li" in the Six Classics."Li" is "Natur e". Only in the Six Classics can we get "Li " and "Nature", The aim of gett ing "Li" is for understanding "Dao". In this way he constructed a new way of academic researching——acquiring "Li" from the Six Classics. Li Guang di proposed a reform plan for the imperial examination. There are three parts in this plan:improving the position of the Five Classics, increasing the prop ortion of the Statecraft learning in the examination and changing the writing style of the eight-legged essays. This advanced the development of Confucian Classics in the early Qing Dynasty.The features of Li Guangdi’s study on Confucian classics are as follows. First, presenting the new points bravely, not rigidly adhering to old rules an d not totally believing the previous researches’views. Second, confirming the Confucian Classics with the Four Books. Third, integrating other researches’ good views into his study, especially the achievement of Han and Song dyna sty. Fourth, regarding the school of Chen Zhu and the school of Lu Wang as one group. Li Guangdi’s study of Confucian classics also exists some of def ects and limits.更多还原