【作者】 刘红；

【导师】 郑杰文；

【作者基本信息】 山东大学 ， 中国古典文献学， 2023， 博士

【摘要】 孔子笔削《春秋》及其后形成的《春秋》学是先秦两汉经学高阶思维的体现,与汉代君权强弱变化、政治决策、人事发展等紧密关联,形成了专制统一的思想理念及经学治学规范,对汉代君主专制权力的发展及汉代国家命运走向具有引导作用。汉代儒学的核心《春秋》学,以特有的历史大义、特殊的阐释方式、特定的王道观念,诠释宏阔的历史现实,凝聚儒家对天道、王道的系统性认识,展现了儒家真正的政治理想与“大一统”信仰,深刻影响着汉代乃至后世王朝的国家观、民族观、文化观、历史观的构建。汉代《春秋》彰显了独特的学术品格,从历史阐述中演绎普适性的政治文明准则,规范了后世的文化思维,指导着现实的政治运作,叙述着历史嬗变的形态,发挥着惩恶扬善的社会功用。汉武帝采纳董仲舒“罢黜百家,独尊儒术”倡议,将属辞比事、以“微言”明“大义”的《春秋》作为朝廷政治决策的核心法典,开启了皇权政治主导学术思想以实施文化管控的新时代,为后世王朝的政治文化一统提供了永恒范本。本文通过汉代学人著述援引《春秋》学的解经实践展开对汉代《春秋》学核心价值的探讨。文章探究汉代《春秋》学的发展,以《春秋》《公羊传》《穀梁传》《左传》为研究对象。正文主要分为三个部分:一是以先秦时期《春秋》学发展为引子,探讨汉代《春秋》发展的源头活水;一是考察西汉《春秋》学发展、演变、传播、接受情况,探讨西汉经师学人的群体性引经行为,所建立的《春秋》学系统及不同时期对朝廷决策的指导性作用;一是探讨东汉《春秋》学在谶纬作用下的发展形态、今古文经学的争与合、经学的通学化解经模式、郑玄与何休等人开创的释经体例等。追根溯源,文章首先探讨先秦百国《春秋》因诸侯“赴告载策”形成经典的历史文本。通过百国《春秋》的书写动机、文本形式、历史笔法探讨孔子笔削《春秋》依据的文本面貌。孔子削史立经,在言简意奥的《春秋》中寄寓其毕生的施政良方及社会理想。无论是“述而不作”的谦辞,还是“乱臣贼子惧”的震慑效果,都影响了《春秋》的文本性质、授受路径、释经方式、传承效果,使《春秋》学获得长足发展。西汉是王朝政治格局的奠定期、尊儒崇经理念的形成期、《春秋》学成为统治准则的确立期。《春秋》学政治化倾向明显,儒学在取代黄老学成为统治意识后,《春秋》学围绕刘氏正统问题展开,学者秉持“汉家尧后”天命观不断演绎刘氏政权具有君权神授的合法性及正当性,遵照“五德终始说”构建刘氏正统政治的理论框架。统治者重构天人秩序,重新掌控经典话语权,士人则在盐铁会议、石渠阁会议中以《春秋》学对“霸道”与“王道”、“君统”与“道统”、“术”与“学”展开论争,探讨在经学视野下《春秋》学理念对朝廷政治、军事、思想等发挥的重要指导作用。西汉初期基于政治层面的需要独尊《公羊传》,而兼用《穀梁传》《左传》也是其经学特征。学者据《春秋》学论政,陆贾《新语》、贾谊《新书》、刘安《淮南子》等大量援引《春秋》学阐释国家治理方略。陆贾绍述孔子《春秋》,取法经义,力劝君主行仁义、法先王。精善《穀梁传》而兼用《公羊传》《左传》,注重礼义在政治生活中的功用。贾谊为《左传》训诂,《新书》援引《左传》以史事论证王朝兴衰存亡的历史经验,为帝王论说治国理政之道。《淮南子》以《春秋》学表明尊君之旨,提出“素王”论,引述《春秋》经传表明政治立场。学者的群体性《春秋》学引经实践是构建汉代整体《春秋》学思想的关键。《公羊传》具有“辨而裁”的特质,董仲舒《春秋》学重视仁道义理的典范作用,认为《春秋》学的核心价值在于以援引《公羊传》,提出了“大一统”“尊王”“经权”“天道”“王道”等经世致用观点。从哲学角度在《天人三策》中继承贾谊尊天子、卑诸侯的强干弱枝主张,在伸君抑君中为专制统治提供儒家正统理论支持。《春秋繁露》开创了与三传截然不同的释经模式,主张“《春秋》无达辞”,从“常辞”“变辞”中阐发《春秋》大义。将《春秋》学与阴阳五行说结合提出灾异论,是西汉经学的重要转折。在经典垂范与历史反思中塑造了汉代人的“仁”“义”为主的经学价值观。受学于董仲舒的司马迁秉承孔子《春秋》本旨,在“整齐其世传”中充分借鉴《春秋》及三传的史、义,撰就“成一家之言”的《史记》。《公羊传》《穀梁传》在石渠阁会议中激烈交锋,这是二传在政治、思想中矛盾的激化,也是汉代为平稳政局寻求新理论支持的必然举措。汉宣帝后,灾异说大兴,公羊学联合灾异说衍生出趋于荒诞的谶纬学说。刘向、刘歆校书中秘接触大量今古文经典,刘向宗《穀梁传》而刘歆尊《左传》,古文学兴起。二人论《春秋》三传兼用而有所偏重。论灾异刘向尊崇经典而维护刘汉的正统,刘歆以“变易”观念大胆革新,反映《春秋》学的质变与兴衰。东汉《春秋》学发展主要特点是经谶牵合、今古文由辩争走向融合以及通学化解经实践的形成。《春秋》学附会盛行的谶纬学,以谶解经、援谶入经成为《春秋》学经解的基本路径。经学家法促进了《春秋》学在广度和深度上得到强化,而《春秋》章句学的发展又是今古文经学历史地位升降的必然前提。今古文兼习是东汉经学发展的主要特点之一。贾逵宗《左传》而附会谶纬,后人诟病其破坏经义,混乱经说。实际上,贾逵释经三传兼用扭转了严格遵守家法的观念,一定程度消解了今古文之间的壁垒,加强了经学的思想交流。《左传》等古文学在贾逵、马融等人的努力中获得大发展,今古文经学由争辩逐渐融合。郑玄注经今古文融通,体现了通学化解经风尚的兴起。因其笃信谶纬,在笺注《春秋》经传时援谶入经,以《发墨守》《箴膏肓》《起废疾》回应了何休论三传优劣的《公羊墨守》《左氏膏肓》《穀梁废疾》,实则促进了释经模式的革新。何休《春秋公羊解诂》是了解汉代《公羊传》文本形态的最好参考,是汉代《公羊传》的总括性著述。何休以“例”注解《公羊传》,以典故叙事,考究人、事之间的紧密关系。为完善汉代《春秋》学文献,本文最后对遗存的汉代石刻文献中涉及的《春秋》学内容进行了考索,以继续探讨《春秋》学在汉代的全面发展。《春秋》学并非抽象的学问,而是经学与政治高度融合的表征,为实现王朝的“大一统”“尊王攘夷”“经权”“大复仇”等诸多目标提供明晰的政治原则及理论武器。随着《春秋》学的深入发展,君臣援引经义应对各类事件轻车熟路,汉王朝的政治统治儒家化渐趋明显。汉代《春秋》学研究从文本出发,理清了经师学人群体性说经引经实践中构建的《春秋》经学体系,探讨《春秋》学在汉代政治格局的奠定、尊儒崇经理念的形成、统治准则的确立等方面的关键性作用。更多还原

【Abstract】 The act of Confucius’ annotation of the "Spring and Autumn Annals" and the subsequent development of the "Spring and Autumn" studies represent the advanced thinking in pre-Qin and Han dynasty Confucianism.These studies are closely intertwined with the fluctuations in imperial power,political decision-making,and official position appointments during the Han dynasty.They formed a conceptual framework for authoritarian rule and academic norms,exerting a guiding influence on the development of imperial power and the destiny of the state during the Han dynasty.The Han dynasty’s study of the "Spring and Autumn Annals" showcased its distinctive scholarly characteristics.Through its unique sense of historical righteousness,particular modes of interpretation,and specific concepts of the royal path,it expounded upon a broad historical reality,consolidated Confucianism’s systematic understanding of the heavenly and royal ways,and demonstrated the true political ideals of Confucianism and the belief in "grand unification." This profoundly influenced the construction of the Han dynasty and subsequent dynasties’ national,ethnic,cultural,and historical perspectives.The "Spring and Autumn Annals"deduced universal political and civilizational principles from historical narratives,establishing standards for cultural thinking in later generations.It guided contemporary political operations,described the transformations of history,and played a role in promoting virtuous behavior and condemning evil in society.Emperor Wu of the Han dynasty adopted Dong Zhongshu’s cultural initiative of "excluding all schools and honoring Confucianism alone," making the "Spring and Autumn Annals"with its concise yet profound principles the core code for political decision-making in the imperial court.This marked the beginning of an era where imperial authority dominated intellectual thought and implemented cultural control.It provided an eternal model for cultural unification in later dynasties.This paper explores the development of the "Spring and Autumn Annals" study in the Han Dynasty,taking the "Zuo Zhuan" of the "Spring and Autumn" "Gongyang Zhuan" "Guliang Zhuan" as the research object.The text is mainly divided into three parts:First,the development of "Spring and Autumn Annals" in the Pre-Qin period is the introduction to explore the source of the development of "Spring and Autumn Annals" in the Han Dynasty;the second is to investigate the development,evolution,dissemination and acceptance of the "Spring and Autumn Annals" study in the Western Han Dynasty,to explore the group behavior of the scholars of the Western Han Dynasty,the established "Spring and Autumn Annals" study system and the guiding role of the different periods in the decision-making of the court;the third is to explore the development form of the "Spring and Autumn Annals" study in the Eastern Han Dynasty under the influence of divination,the competition and integration of the study of Confucian classics,the mode of the study of Confucian classics,and the interpretation of Confucian classics created by Zheng Xuan and He Xiu.Tracing back to the source,the article first discusses the classic historical text of the "Spring and Autumn" of the Pre-Qin hundred countries formed by the "going to the report and carrying the policy " of the princes.Through the writing motivation,text form and historical writing style of the "Spring and Autumn" of the Hundred Kingdoms,this paper discusses the text appearance of the basis of Confucius’s cutting"Spring and Autumn".Confucius cut history and established classics,and expressed his lifelong good governance and social ideals in the "Spring and Autumn".Whether it is the humble words of "Relating rather than Making" or the deterrent effect of"Troubled Minister Thief Fear",it has affected the text nature,teaching path,interpretation method and inheritance effect of "Spring and Autumn",so that the study of "Spring and Autumn Annals" has made great progress.The Western Han Dynasty was the establishment period of the political pattern of the dynasty,the formation period of the concept of respecting Confucianism and worshiping the classics,and the establishment period of the "Spring and Autumn Annals" doctrine as the ruling criterion.The politicization tendency of Spring and Autumn Annals" learning is obvious.After Confucianism replaced Huang-Lao learning as the ruling consciousness,"Spring and Autumn Annals" learning revolved around Liu’s orthodoxy.Scholars adhered to the view of "Hanjia Yaohou" destiny and constantly deduced that Liu’s regime had the legitimacy and legitimacy of divine right of monarchy.The rulers reconstructed the order of heaven and man and regained control of the classical discourse power.The scholars debated between "hegemony"and "kingly way" "monarchy" and "orthodoxy","technique" and "learning" in the Salt and Iron Conference and the Shiquge Conference,and discussed the important guiding role of the "Spring and Autumn Annals" concept in the political,military and ideological aspects of the court from the perspective of Confucian classics.In the early Western Han Dynasty,based on the needs of the political level,the"Gongyang biography " was the only one,and the use of the "Guliang biography" was also the characteristic of its classics.According to the "Spring and Autumn Annals"theory,Lu Jia’s "Xinyu",Jia Yi’s "Xinshu",Liu An’s "Huainanzi" and so on.Many scholars quoted the "Spring and Autumn Annals" theory to explain the strategy of national governance.Lu Jiashao described Confucius’ "Spring and Autumn Annals",followed the Confucian classics,and urged the monarch to perform benevolence and righteousness and follow the previous king.Fine "Guliang biography"and use"Gongyang biography" "Zuozhuan",pay attention to the function of etiquette in political life.Jia Yi exegeses "Zuo Zhuan"."New Book" quoted the historical experience of "Zuo Zhuan" to demonstrate the rise and fall of the dynasty with historical events,and discusses the way of governing the country for the emperor."Huainanzi" used the "Spring and Autumn Annals" theory to show the purpose of respecting the monarch,put forward the "plain king" theory,and quoted the "Spring and Autumn Annals" scriptures to show its political position.The practice of scholars’group "Spring and Autumn Annals" learning is the key to construct the whole "Spring and Autumn Annals" learning thought in Han Dynasty."Gongyang Zhuan" has the characteristics of distinguishing and judging.Dong Zhongshu’s "Spring and Autumn Annals" theory attaches importance to the exemplary role of benevolence,morality and righteousness,and believes that the core value of"Spring and Autumn Annals" theory lies in citing "Gongyang Zhuan",and puts forward the practical views of "great unification","respecting the king","governing power","heaven" and "king".From a philosophical point of view,he inherited the strong and weak branches of Jia Yi ’s idea of respecting the Son of Heaven and humble princes in the "Three Strategies of Heaven and Man",and provided Confucian orthodox theoretical support for authoritarian rule in extending the monarch and restraining the monarch."Spring and Autumn Fanlu" created a completely different mode of interpretation from the three biographies,advocating "Spring and Autumn"has no Daci,and elucidating the meaning of "Spring and Autumn" from "Changci"and "Bianci".It is an important turning point in the study of Confucian classics in the Western Han Dynasty to put forward the theory of catastrophe by combining the theory of "Spring and Autumn" with the theory of yin-yang and five elements.In the classical paradigm and historical reflection,the Confucian values of"benevolence" and "righteousness" in the Han Dynasty were shaped.Sima Qian,who was studied by Dong Zhongshu,adhered to the original purpose of Confucius’ "Spring and Autumn",and fully drew on the history and righteousness of "Spring and Autumn" and the three biographies in tidying his biography to write the Historical Records of "becoming a family".The fierce confrontation between "Gongyang Zhuan" and "Guliang Zhuan" in the Shiqu Pavilion meeting was the intensification of the contradiction between the two in politics and thought,and also an inevitable measure for the Han Dynasty to seek new theoretical support for a stable political situation.After Emperor Xuan of the Han Dynasty,the theory of disaster was flourishing,and the theory of Gongyang combined with the theory of disaster derived the theory of divination that tended to be absurd.The secretaries of Liu Xiang and Liu Xin’s proofreading contacted a large number of ancient and modern classics.Liu Xiang Zong’s "Gu Liang Zhuan" and Liu Xin Zun’s "Zuo Zhuan" led to the rise of ancient literature.The two people on the"Spring and Autumn Annals" three biographies used and somewhat biased.Liu Xiang respected the classics and maintained the orthodoxy of Liu Han.Liu Xin boldly innovated with the concept of "change",reflecting the qualitative change and rise and fall of the "Spring and Autumn Annals" study.The main characteristics of the development of the "Spring and Autumn Annals"in the Eastern Han Dynasty are the combination of scriptures,the integration of modern and ancient texts from debate and the formation of the practice of resolving scriptures through learning.The divination and divination,which is popular in the"Spring and Autumn Annals" study,has become the basic path of the "Spring and Autumn Annals" study.The study of Confucian classics promoted the breadth and depth of the "Spring and Autumn Annals" study,and the development of the "Spring and Autumn Annals"chapter study was an inevitable prerequisite for the historical status of the ancient and modern Confucian classics.The study of ancient and modern texts is one of the main characteristics of the development of Confucian classics in the Eastern Han Dynasty.Jia Kuizong’s "Zuo Zhuan" was accompanied by Chen Wei,and later generations criticized its destruction of scripture and confusion of scripture.In fact,Jia Kui’s interpretation of the three biographies reversed the concept of strict compliance with the family law,eliminated the barriers between modern and ancient texts to a certain extent,and strengthened the ideological exchange of classics.Ancient literature such as "Zuo Zhuan" has achieved great development in the efforts of Jia Kui and Ma Rong,and the study of Confucian classics has gradually merged from debate.Zheng Xuan’s annotation of the integration of ancient and modern texts reflects the rise of the fashion of resolving classics through learning.Because of his belief in divination,he quoted divination into the scriptures when annotating the "Spring and Autumn Annals" scriptures,and responded to He Xiu’s "Gongyang Moshou" Zuo’s "Guliang Feiji" by "Famoshou" "Zhengaohuang""Qiwuji",which actually promoted the innovation of the interpretation mode.He Xiu’s "Spring and Autumn Gongyang Exegesis" is the best reference for understanding the text form of "Gongyang Biography" in the Han Dynasty,and it is a general work of "Gongyang Biography" in the Han Dynasty.He Xiu annotated"Gongyang Zhuan" with "examples",narrated with allusions,and studied the close relationship between people and things.In order to improve the Han Dynasty’s"Spring and Autumn Annals" literature,this paper finally examines the "Spring and Autumn Annals" content involved in the remaining Han Dynasty stone inscriptions,in order to continue to explore the comprehensive development of "Spring and Autumn Annals" in the Han Dynasty.The study of "Spring and Autumn Annals" is not abstract knowledge,but a representation of the high integration of Confucian classics and politics,which provides clear political principles and theoretical weapons for realizing many goals such as "great unification","respecting the king and expelling the barbarians","economic power " and "great revenge".With the in-depth development of the "Spring and Autumn Annals" study,the monarch and his subjects invoked the classics to deal with various events,and the Confucianization of the political rule of the Han Dynasty became more and more obvious.The study of the "Spring and Autumn Annals" in the Han Dynasty started from the text,clarified the "Spring and Autumn Annals"Confucian classics system constructed in the practice of the group of Confucian scholars,and discussed the key role of the "Spring and Autumn Annals" in the establishment of the political pattern of the Han Dynasty,the formation of the concept of respecting Confucianism and the establishment of the ruling criteria.更多还原