【摘要】 今称为"周礼"的《周官》,是一部本不在六艺之科的晚出之书。两汉经学家出于政治及学术的考量,曾分别在不同时期极力推动它跻入礼经或书经系统,以为之谋取大一统时代儒术独尊背景下的官学地位和光明前景。最终,它以"周礼"的名义进入六艺范畴之内,并越过今称为"仪礼"的《礼》,崛起为三礼首经。《周官》在早期流传之际,曾通过司马迁的称述,在书经领域投下虚幻的影像。今古文《尚书》之中,并不存在一个名为"周官"的篇目;有之,则自西汉后期张霸依据《史记》等书的相关记载,伪造"百两篇"始。《周官》的学术演进及影响表现为两个方面,一是作为"外来者"夺嫡继统,坐上礼经的头把交椅;二是在书经系统催生若干层面上的"伪《周官》",以及论者所想像的"曾经存在过"的"真《周官》"。更多还原

【Abstract】 Zhouguan(《周官》), which is named Zhouli(《周礼》) today, was outside the scope of Confucian classics initially. The Confucian scholars in Han Dynasty made strenuous efforts to pull it into the classic system of Rite or the classic system of Book for political and academic purposes. Finally, Zhouguan got into the domain of the Six Classics in the name of Zhouli and occupied the top position among the three books of ritual classics. Until late Western Han Dynasty, there was no article named as Zhouguan in both Jinwen Shangshu( 今文《尚书》) and Guwen Shangshu( 古文《尚书》). A scholar named Zhang Ba( 张霸) forged Bailiang Pian( 百两篇) based on Shiji(《史记》), Zuozhuan(《左传》), etc. and then Zhouguan appeared in the classic system of the Book.更多还原