周秦《尚书》流变研究

【作者】 马士远；

【导师】 钱宗武；

【作者基本信息】 扬州大学 ， 中国古代文学， 2007， 博士

【摘要】 《尚書》學的源頭遠在周秦時期當是無可置疑的史實。認為《尚書》許多篇章都是後人追記的觀念由來已久，故其在周秦時期的流變和學術史價值多受到了懷疑與否定,使得兩漢《尚書》學中的《書經》及其各種詮釋方法、詮釋思想多成為無源之水、無根之木;我們今天開展周秦《尚書》流變研究的目的,就是要對《尚書》學源頭時期《尚書》流變的概況及其各種詮釋現象進行全面梳理,以便盡可能地發掘出《尚書》在周秦文化延承過程中的學術史價值。當然,我們研究的前提並不否認以往《尚書》學研究中眾多學者的研究成果,也並不否認有關周秦《尚書》流變的信息多為一些零散資料的現實窘況。周秦《尚書》流變研究,事實上就是周秦時期的《尚書》詮釋學研究。其主體既包括周秦間人對《尚書》所作的各種詮釋現象,也包括今天我們對周秦間人各種《尚書》詮釋現象的重新詮釋。如果沒有諸多周秦《尚書》詮釋者的努力,《尚書》即使能始終保存着,最多也僅是一堆不為人所熟知的檔案簡牘而已;如果沒有今天學者對周秦《尚書》詮釋現象的重新詮釋,《尚書》在周秦社會歷史變遷中所發揮的重要影響就會被湮沒無聞,《尚書》在周秦時期的經典化歷程就根本無法得以充分揭示。詳細考辨現存零散資料是開展周秦《尚書》流變研究的起點。我們今天對周秦《尚書》流變進行研究,事實上就是對這些零散資料進行重新詮釋,本文有關周秦《尚書》流變各種論點的提出,都是建立在堅實的文獻基礎之上的。論文在整體框架安排上,首先將文獻作為重點研究对象,對出土文獻、傳世文獻中有關以類概念存在的《書》以及定型意義上的《書》的各種信息進行了全面考辨,然後將其所引篇名及文本的考辨結果穿插使用在傳《書》之學的研究之中,將論《書》、釋《書》的考辨結果穿插使用在《尚書》學或《尚書》闡釋學的整體解讀之中。《尚書》是在連續不斷的詮釋歷程中逐步被經典化的。周秦時期,引《書》、釋《書》、傳《書》活動始終是社會上層以及中下層知識份子的普遍風尚,他們或引《書》於廟堂之上,或釋《書》於師徒問答之間,或用《書》於撰述論辯之中,或詮《書》于選刪增益之內，不僅呈現出了多向的詮釋形態,而且創立了多種詮釋方法。諸子爭鳴背景下的《書》學只不過是《尚書》經典化形成過程中的否定階段,是諸子運用理性的、人文的精神對《書》學傳統的重新詮釋。在此之前以《書》贊治、以《書》為訓、以《書》為教傳統的形成才奠定了《尚書》學發展的基調;而漢代經學背景下的《尚書》學只不過是對周秦間儒者解釋傳統的抉擇與承繼,周秦儒者以詮釋《尚書》原義和儒家理想為目的，是對三代正統歷史觀念和價值的維護。《尚書》的編纂與整理是一持續不斷的複雜過程。《尚書》不是一人一時撰成的,先後經過了多次的編纂與修改,其編纂資料的主體部分出自西周初年至西周末期以殷鑒為核心意識的史官之手,在春秋時期又是以“為言”之特點與“詩”、“禮”、“樂”等相類分而存在的。《左傳》魯僖公廿七年晉國的趙衰曾提及過“詩、書、禮、樂”，《史記·秦本紀》秦繆公亦提及過“詩、書、禮、樂”，說明“詩、書、禮、樂”之通行稱說早于趙衰的時代而存在,而《尚書》所用諸文辭體式直到西周中晚期才達於完備，故《書》的最早編纂應是西周末期史官搜集既往、以史為鑒意識的產物。《書》一類資料在初次結集之後,仍具有一定的開放性,後世意義上的《尚書》確實經過了官方與儒家各自很長歷程的增刪、潤色與加工。周秦《尚書》流變包含有多種詮釋層次@一時期是以類概念存在的《書》之篇目及其文本由不定型到基本定型的關鍵時期,亦是各種《書》學思想初步形成並發揮一定影響的重要時期,作《書》援《書》以贊治、以《書》為訓、以《書》為教、以《書》為史的詮釋傳統早已形成,戰國時期尊崇《書》與否定《書》的兩種思想亦互相攻訐,並行發展。從西周史官作《書》、引《書》以贊治到樂正順《書》以造士傳統的形成,從春秋各國士大夫引《書》為訓到孔子及其之後諸子崇《書》、抑《書》的對峙，從戰國初期諸子以《書》議政到秦王朝初期以《書》幹政的氾濫,最終發展到秦始皇禁《書》教只許博士存《書》以備詢問,周秦《尚書》流變先後經歷了史官《書》學、貴族《書》學、諸子《書》學及秦博士《書》學四個既有承繼又有交叉的存在範疇。先秦儒家《書》學思想是周秦《尚書》詮釋學的核心組成部分。儒家早期的不少思想是由反思《書》得來的，也是《書》所反映上古民族精神的延續與發展,故《書》是儒家哲學思想的重要源頭之一,儒家確曾對記載上古三代歷史的《書》一類資料進行過深層次的思考與符合己意的整理。孔子正是在對《書》的接受、編次、傳授、徵引過程中不斷豐富其思想學說的,同時也為儒家《書》學思想的發展方向指明了路徑；孔子以《書》為教並不是孔子的發明,只不過是將其前官方以《書》為教傳統下移到了民間而已。漆雕開在蔡地傳播了孔子的前期《書》學思想,子張在陳地傳播了孔子晚年的《書》學思想,一前一後在南方形成了傳播孔子《書》學思想的兩個中心;在北方,子夏在衛地、子思等在魯地,亦一前一後分別傳播了孔子晚年的《書》學思想。孟子及其弟子們確曾“序”過《書》，是繼孔子之後又一次使《尚書》儒學化的重要之舉;孟子《書》學觀受齊地學風影響較大,盡信《書》不如無《書》的懷疑論正是齊地學風的體現。荀子則是先秦子學《書》學形態向漢代經學《書》學形態過渡的關鍵人物,一方面他繼承了儒家尊《書》的傳統,把《書》推至“經”的地位,另一方面又發展了諸子反思《書》的成果，以更加理性的觀點來詮釋《尚書》，提出了《書》故而不切、隆禮義而殺《詩》《書》等重要主張。先秦各非儒家學派《書》學觀亦是周秦《尚書》詮釋學必須觀照的主要內容，墨子代表了先秦非儒家《書》學思想的一面,墨子本人雖繼承了春秋引《書》以用的傳統,大量援引《書》文以入論,但其並未有體現出強化其道德說教功能的特點,而是把《書》當作歷史記載而用的,始開戰國時代非儒家學者對《尚書》尊崇地位進行反思的先河。道家以“言不盡意”的虛無主義觀點來詮釋《書》，對《書》採取了一種被動的、消極的否定態度。法家則以徹底功利主義目的來詮釋《書》，對《書》採取了一種徹底的、激烈的否定態度,並逐步將其觀點付諸於社會實踐之中。秦王朝處在《尚書》詮釋學風轉向的過渡點上。秦代《尚書》學,不僅僅是秦始皇焚《書》、禁《書》教幾乎斷送了先秦時期曾一度繁盛的《尚書》之學,給《書》經、《書》學帶來了無以彌補的巨大損失;更重要的是,秦代《尚書》學是先前諸子尊崇《書》與否定《書》兩種思想交鋒、發展的必然歸宿,亦是對兩漢經學《尚書》學的催生與準備代《尚書》學者從天命觀角度加快了對《尚書》學的改造,在議帝號、助封禪等方面都體現出了以《書》頌今的轉向。《尚書》在早期文學發展史、文藝理論生成史中扮演着重要的角色。西周時期產生的眾多《書》篇，不僅僅是我國早期散文成熟的重要標誌,在上古文學發展史中佔據着主流地位,並對先秦諸子語錄體散文、政論文、歷史散文產生了重要影響,在先秦文體觀念及散文創作中始終佔據着主流影響地位,而且《尚書》文本自身所包含的文藝思想,以及周秦儒家在詮釋《尚書》時所形成的一系列《書》教文藝思想,亦曾在我國古代文藝理論生成中佔據着核心地位。更多还原

【Abstract】 The study of Shang Shu is in fact the hermeneutics of Shang Shu in the Zhou and Qin periods. It includes not only the annotation of Shang Shu made by the people in the Zhou and Qin periods, but also the re-annotation made by the contemporaries to the annotation in the Zhou and Qin periods. Without the effort made by the people in the Zhou and Qin periods, Shang Shu could have been no more than a pile of unintelligible documents; without the effort made by the contemporary scholars, the important role played by Shang Shu in the flux of the Zhou and Qin periods could have been lost, and the classification process of Shang Shu could never have been fully known.Shang Shu and the study of it can be traced back to the Zhou and Qin periods, which has been considered as the incontrovertible truth. However, the long-lasting secular idea that many sections and chapters of Shang Shu are written by the later generations has made people doubt and negate the value and development of the book. And then it has made the classics in Shu and the ways and thoughts of annotation become water without a source. The purpose of our research into the study of Shang Shu is to deal with various annotations in the Zhou and Qin periods and to make a thorough review of them. We do not deny the previous researches made by many other scholars, and we do not deny the embarrassing fact that most of the data about the study of Shang Shu are scattered.Shang Shu becomes classical in the process of continuous annotations. Guided by the principle of“statement without practice,”quotation, annotation and application of Shang Shu were always the custom popular among the middle and upper classes. Sometimes they quoted the Shang Shu in the court; sometimes they explained it in the questioning and answering between teachers and students; sometimes they applied it in writings; sometimes they selected and deleted the documents of it and created many means of annotation and presented multi-directional forms of annotation. The study of Shang Shu in the times of the contention among the Hundred Schools of Thought was only at a negative stage in the classical development of Shang Shu. And it is the re-annotation of the traditional study of Shang Shu made by the Hundred Schools of Thought on the basis of rationalism and in the spirit of humanism. The tradition of applying Shang Shu in compliment, teaching a lesson and instruction has settled the keynote of the development of the study of Shang Shu. And the study of the book in the Han dynasty is only the outcome of the selection and annotation made by the Confucians, living in the Spring and Autumn and the Warring States Periods and the Qin and Han periods, who aimed to annotate the original meaning of Shang Shu and the Confucianism and to safeguard the orthodox views and values.The study of Shang Shu in the Zhou and Qin periods should begin with a particular review and analysis of the scattered data. Our research into the Shang Shu in the Zhou and Qin periods is in fact the re-annotation of these data; and all the arguments presented in this dissertation are founded on the solid documents. This dissertation first puts emphasis on the literature and documents, and makes a full review and analysis to the information of the conceptualized and the shaped Shang Shu in the unearthed and ancient documents. And then the research on the development of Shu is larded with the review and analysis of the quoted documents, and the whole interpretation of the study of Shang Shu or the annotation of Shang Shu is larded with conclusions of the review and analysis of the book.The compilation and the edition of Shang Shu in the Zhou and Qin periods experienced a long and complex process. Shang Shu is not written by one person at a certain time. It has been edited and amended several times. The main body of Shang Shu was edited by the specialists in historiography who lived from the early to the late Western Zhou dynasty and who preferred to learn from the Shang dynasty. And Shang Shu characterized as“for speech”coexisted with“Odes,”“Rites”and“Music”in the Spring and Autumn Periods. In Zuo Zhuan, Zhao Shuai, living in Jin State in the 27th year of Duke Lu xi, had once mentioned“Odes, Shu, Rites and Music”which were also mentioned by Duck Qin Mu in Qin Commentary Section of the Historical Records. These records show that the popularity of“Odes, Shu, Rites and Music”is earlier than the time that Zhao Shuai lived. Since the literature styles and formulas were not mature until the middle and late Western Zhou dynasty, the earliest edition of Shu might have been the outcome of the efforts made by the specialists in historiography in the end of the Western Zhou dynasty who collected the previous data and learned from the history. Shu was not exclusive after the first edition. The popular latter Shang Shu is shaped after the edition and polish of the Confucians during a long period.The development of the study of Shang Shu covered various stages in the Zhou and Qin periods which are critical to the elementary articles and documents kept in Shu and which are also important to the initial formation of various influential ideas about the study of Shu. The tradition of making use of Shu to compliment the policy, teach a lesson, instruct students and record the history has already come into being. In the Warring States, the supportive and the disapproval school of Shu repelled each other and developed together. The study of Shang Shu in the Zhou and Qin periods developed and functioned at various stages and periods in history. The specialists in the Western Zhou dynasty wrote Shu and made use of it as a tool of compliment; Le Zheng rearranged Shu and settled the tradition of making use of it to educate scholars; the gentry classes in the Spring and Autumn Period quoted documents in Shu as lessons and Confucius and the latter scholars argued the importance of Shu; the scholars in the early Warring States period made use of Shu to participate and discuss the government affairs; the scholars in the early Qin dynasty made use of Shu to intervene the government affairs; and Emperor Qin Shi Huang prohibited the study of Shu and only allowed doctors to keep Shu for consultation. It can be concluded that the study of Shang Shu experienced four successive and intersectional categories of specialists’study, aristocrats’study, scholars’study and doctors’study in Qin dynasty successively.The pre-Qin Confucianism about the study of Shu is the core of the annotation of Shang Shu in the Zhou and Qin periods. Many thoughts of the initial Confucianism originated from the reflection of Shu, and they inherited and developed the national spirit presented in Shu. So it can be concluded that Shu is one of the most important origins of the Confucianism and the Confucians really have done profound reflection and collation of Shu in their own interests. Confucius developed his thoughts in the process of absorbing, editing, instructing and quoting the thoughts in Shu. Meanwhile, all of his efforts settled down the keynote of the direction of Confucianism’s study of Shu. The carved lacquer helped to spread Confucius’s initial thoughts of Shu in Cai State and Zi Zhang transmitted the Confucius’s later thoughts of Shu in Chen State. And both of them became the centers to spread Confucius’s thoughts of Shu in the south. In the north, Zi Xia in Wei State, and Zi Si in Lu State also transmitted Confucius’s latter thoughts of Shu respectively. That Mencius and his students did write a preface to Shu, is another important event to make Shang Shu Confucianism after the efforts made by Confucius. To some large extend, Mencius’s thoughts of Shu were influenced the style of study in Qi State which can be best shown by the skepticism that Shu does not always provide right answers to everything. Xun Zi was the key man in the transition of the isolated studies of Shu in the early Qin dynasty to the systematic and classical studies of Shu in Han dynasty. On the one hand, he inherited the traditions of Confucianism which respect Shu and made Shu become the classics, on the other hand, he integrated and developed reflections made by Hundred Schools of Thought, and put forward many creative opinions such as“sometimes the documents in Shu are impractical and unreasonable,”“the students should honor the rituals and rites and belittle Shi and Shu”and so on.The thoughts of Shu presented by other schools except Confucianism are also important contents of the annotation of Shang Shu in the Zhou and Qin periods. Though Mo-tse, the representative of other schools, also inherited the traditions in the Spring and Autumn Period to quote documents in Shu as arguments, he preferred to treat Shu as historical records rather than put emphasis on its moralization. And Mo-tse became the pioneer who started to reflect on the adoration to Shang Shu. Taoism annotated Shu with the guidance of nihilism which considered that Shu cannot express all the intended meanings clearly. Taoism treated Shu with a passive and negative attitude. Legalism annotated Shu with the guidance of thoroughgoing utilitarianism with a radical, extreme and negative attitude.The Qin dynasty is at the transitional point when the style of the study of Shang Shu was about to change. The policies enforced by Emperor Qin Shi Huang to burn Shu and forbid the study of Shu almost ruined the prosperous study of Shang Shu in the pre-Qin periods, which caused irreparable loss to the study of Shu. More importantly, the study of Shang Shu in Qin dynasty was not only the inevitable sequence of the competition and development of the supportive and negative thoughts of Shu, but also the activator and preparation to the classical study of Shang Shu in Han dynasty. From the fatality standpoint, the scholars in Qin dynasty who studied Shang Shu accelerated the improvement of the study of Shang Shu which was transited to praise the present in the name of Shu in the fields of the determination of the name of the emperor and the religious activities.Shang Shu played an important role in the early literature history and the creation of literature theories. The production of the documents in Shu in the Western Zhou period was the important symbol for the materiality of Chinese essays, and it became the mainstream in the development of ancient fact literature. The articles in Shu, which always remained the mainstream in the ideas of pre-Qin issues and the creation of essays, have exerted an important influence on essays in the form of quotes, political essays and historical essays. Moreover, both the artistic ideas of Shang Shu itself and the series of artistic ideas formed in the process of annotation made by the Confucians in Zhou and Qin periods had once been the core in the creation of Chinese ancient literature theories.更多还原