本文選題：韓國(guó) + 李朝時(shí)期�。� 參考：《山西大學(xué)》2016年博士論文

【摘要】：《尚書(shū)》是世界上最古老的歷史文獻(xiàn),也是中華民族所特有的文化經(jīng)典。自漢至清,為其作注疏者便層出不窮。當(dāng)然,除了我國(guó)之外,韓國(guó)、日本、越南等東亞諸國(guó)也都對(duì)其有著深刻的研究。尤其是在韓國(guó)的李氏王朝時(shí)期,解《書(shū)》注《書(shū)》竟成為了一種風(fēng)氣,盛行于整個(gè)學(xué)術(shù)界,五百年而不衰。當(dāng)時(shí)著名儒者,如退溪李混、星湖李溟、沙溪金長(zhǎng)生、西溪樸世堂、湛軒洪大容、茶山丁若鏞等,都有關(guān)于《尚書(shū)》的著作問(wèn)世。據(jù)1994年韓國(guó)成均館大學(xué)校《韓國(guó)經(jīng)學(xué)資料集成·書(shū)經(jīng)》所錄,李氏朝鮮時(shí)期注解、闡述《尚書(shū)》的作品多達(dá)110余種,直逼《四庫(kù)全書(shū)·經(jīng)部》所收《書(shū)》類之總數(shù)(四庫(kù)《書(shū)》類57種,存目《書(shū)》類79種,合計(jì)136種),著實(shí)驚人。李氏王朝,以儒治國(guó),當(dāng)時(shí)的官方哲學(xué)是被稱作“新儒學(xué)”的程朱理學(xué)(即“性理學(xué)”)。其在整個(gè)李朝五百年之間一直都居高臨下,占據(jù)著學(xué)界主流思想的顯赫地位,牢固而不可動(dòng)搖。在這樣的大背景之下,許多李朝學(xué)者都試圖通過(guò)注經(jīng)的方式來(lái)表達(dá)他們的性理學(xué)觀點(diǎn)。于是,隨著權(quán)近《書(shū)淺見(jiàn)錄》的誕生,李朝時(shí)期的《尚書(shū)》學(xué)研究便拉開(kāi)了序幕。也正是由于性理學(xué)思想的影響,李朝《書(shū)》學(xué)作品幾乎都在談?wù)撝怼�、心、性等�?wèn)題。如權(quán)近《書(shū)淺見(jiàn)錄》主要說(shuō)理、任圣周《雜著·尚書(shū)》重在言氣,趙翼《書(shū)經(jīng)淺說(shuō)》大多明心,李衡祥《瓶窩講義·尚書(shū)》意在見(jiàn)性,其他如尹鐫、韓元震、李書(shū)九等人,則兼談理、氣、心、性,將程朱理學(xué)思想與《尚書(shū)》文本完美地融合在了一起。而他們最重視的《尚書(shū)》注本,自然是遵朱子意旨、經(jīng)朱子手定而成的蔡沈之《書(shū)集傳》了。對(duì)于蔡沈《書(shū)》學(xué),李朝學(xué)者或引用遵從,或懷疑反駁,或分析品評(píng),或以朱論蔡,總之,從前期林泳的《讀書(shū)札錄·書(shū)傳》到后期樸文鎬的《書(shū)集傳詳說(shuō)》,圍繞蔡《傳》的《書(shū)》學(xué)討論就沒(méi)有中斷過(guò)。然而,程朱理學(xué)除以理氣心性說(shuō)經(jīng)之外,還有疑經(jīng)改經(jīng)的一面。受此風(fēng)氣影響,李朝《書(shū)》學(xué)作品又出現(xiàn)了懷疑元典、篡改經(jīng)文的現(xiàn)象。他們批駁先儒、己意說(shuō)《書(shū)》、肆意刪削文字,使得《書(shū)經(jīng)》混亂不堪、面目全非,令人詫異而又驚恐。如樸世堂在其《思辨錄·尚書(shū)》中屢屢否定前賢、批判眾家,將臆測(cè)說(shuō)《書(shū)》、由性解《書(shū)》的方式發(fā)揮到了極致。最終,其被打上了“異端”、“斯文亂賊”的烙印,遭流放而慘死,甚是可惜。同時(shí),在性理學(xué)大背景之下,韓國(guó)李朝時(shí)期的《尚書(shū)》學(xué)又形成了兩種形態(tài)。一為獨(dú)立形態(tài),一為實(shí)學(xué)形態(tài)。獨(dú)立形態(tài),是指李朝《書(shū)》學(xué)研究形成了自己的特色,并達(dá)到了一定的規(guī)模、取得了不小的成就。如他們重視《四書(shū)》與《尚書(shū)》的互解互析。學(xué)者們不僅利用《大學(xué)》、《中庸》、《論語(yǔ)》、《孟子》之文來(lái)訓(xùn)解《尚書(shū)》、分析《尚書(shū)》,還通過(guò)注釋《書(shū)經(jīng)》來(lái)對(duì)《四書(shū)》進(jìn)行旁說(shuō)與品評(píng)。二者相互詮釋、相互印證、相互分析,構(gòu)成了李朝《尚書(shū)》學(xué)一道獨(dú)特的風(fēng)景。而韓國(guó)自古就被稱作“君子之國(guó)”,故其禮儀文化十分發(fā)達(dá)。特別是到了李朝時(shí)期,家禮、鄉(xiāng)約、禮論、禮訟、禮制等集體涌現(xiàn),以禮解《書(shū)》的模式自然而然地就出現(xiàn)在了李朝《書(shū)》學(xué)的作品之中,實(shí)不足為怪。如沙溪金長(zhǎng)生的《經(jīng)書(shū)辨疑·書(shū)傳》就完全將《書(shū)》與禮結(jié)合在了一起。于是,金集、宋時(shí)烈、宋浚吉、李惟泰、俞啟、尹宣等承繼沙溪學(xué)脈,形成了禮學(xué)派,開(kāi)創(chuàng)了朝鮮王朝禮學(xué)的時(shí)代。然而,在所有的經(jīng)學(xué)典籍之中,韓國(guó)學(xué)者最為關(guān)注的,則是《周易》。這一點(diǎn),從其國(guó)旗為太極旗便可看出。李朝時(shí)期世宗大王李堦利用《周易》之陰陽(yáng)、五行、象數(shù)、三才等原理創(chuàng)造了韓人自己的文字(即《訓(xùn)民正音》),并依據(jù)太極《易》理思想來(lái)治理國(guó)家。因此以太極、陰陽(yáng)、五行、象數(shù)等方式注《書(shū)》,就成了李朝《尚書(shū)》學(xué)研究的一大特點(diǎn)。除此,韓國(guó)李朝時(shí)期又極其重視圖說(shuō)解經(jīng)的形式,一時(shí)間出現(xiàn)了無(wú)數(shù)部關(guān)于圖說(shuō)的作品。如鄭之云《天命圖說(shuō)》、李混《圣學(xué)十圖》、李珥《心性情圖》等,俯拾即是、不勝枚舉。依此法解說(shuō)《尚書(shū)》之內(nèi)容,也就成了時(shí)代的必然。如尹鐫以《人心道心圖》說(shuō)《大禹謨》、白鳳來(lái)以《益稷無(wú)謨?yōu)闊o(wú)中含有之圖》來(lái)說(shuō)《益稷》等,皆是。當(dāng)然,對(duì)于《尚書(shū)》所有的文章,李朝學(xué)者最看重《洪范》篇�！俄n國(guó)經(jīng)學(xué)資料集成·書(shū)經(jīng)》所收《尚書(shū)》作品一百一十余種,關(guān)于《洪范》的就有十八種,占了總數(shù)將近五分之一。原因便在于此篇作者箕子曾東入朝鮮,作八條之教、教其民以禮儀,為朝鮮半島文明之開(kāi)化作出了歷史性的巨大的貢獻(xiàn)。因此,韓國(guó)李朝《書(shū)》學(xué)尤重《洪范》之篇,就不言自明了。他們借《洪范》傳箕道、以《洪范》明理學(xué),將《洪范》大法愈推愈細(xì)、愈演愈密,乃至于無(wú)所不包、無(wú)所不容,真李朝《書(shū)》學(xué)一大特色也。而實(shí)學(xué)形態(tài),則是指李朝后期受清代樸學(xué)影響,學(xué)者們借注《尚書(shū)》來(lái)向性理學(xué)發(fā)起挑戰(zhàn)的一種情形。他們跨越兩宋、穿過(guò)漢唐、直達(dá)先秦,主張向圣人經(jīng)典學(xué)習(xí)、向原始儒學(xué)復(fù)歸。故其解《書(shū)》,既欽慕先賢,又尊崇古注,如申綽之《尚書(shū)古注》、《古尚書(shū)》等,皆為此類。同時(shí),實(shí)學(xué)之風(fēng),必然導(dǎo)致經(jīng)世之學(xué)。故此階段的《尚書(shū)》研究,十分重視經(jīng)世功效與治國(guó)謀略,尤其是經(jīng)筵講《書(shū)》更是充分顯示了《尚書(shū)》的治政特性,成為李朝《書(shū)》學(xué)的又一特色。此時(shí),學(xué)者的觀念,大多由“尊明攘夷”向“北學(xué)清朝”轉(zhuǎn)變,他們從《尚書(shū)·大禹謨》中提煉出“利用厚生”的思想,解《書(shū)》注《書(shū)》重農(nóng)、工、商之發(fā)展,使《書(shū)》學(xué)真正地成為了實(shí)學(xué)。當(dāng)然,對(duì)于《尚書(shū)》研究方法起轉(zhuǎn)向性作用的事件,還是李朝后期考證學(xué)的興起。他們注《書(shū)》不再局限于理氣心性的闡發(fā),而是向訓(xùn)詁、考據(jù)、校勘、辨?zhèn)�、輯佚等方向轉(zhuǎn)化。如成海應(yīng)《經(jīng)翼·書(shū)類》、丁若鏞《梅氏尚書(shū)平》、金正喜《尚書(shū)今古文辨》等,皆屬此類。于是,此時(shí)的《書(shū)經(jīng)》研究有圣王義理,有考據(jù)辨?zhèn)?亦有經(jīng)世之用,真可說(shuō)是達(dá)到了李朝《尚書(shū)》學(xué)的頂峰�？偠灾�,韓國(guó)李朝時(shí)期的《尚書(shū)》學(xué)是在程朱理學(xué)的大背景之下發(fā)生、發(fā)展起來(lái)的,這中間又有獨(dú)立形態(tài)與實(shí)學(xué)形態(tài)兩種不同的情形,它們共同構(gòu)建了李朝《尚書(shū)》學(xué)的輝煌成就。而其根源當(dāng)然是在中國(guó),故此又為中國(guó)力量的完美體現(xiàn)。以《尚書(shū)》為代表的經(jīng)學(xué)著作乃天下大經(jīng)大法所在,放之四海而皆準(zhǔn)。故以中國(guó)儒學(xué)經(jīng)典為基礎(chǔ),建構(gòu)和諧完美的東亞文化圈,不僅有利于中、日、韓等國(guó)文化之間的交流,其對(duì)于東亞穩(wěn)定與世界和平所做出的貢獻(xiàn),也是不容小視的。
[Abstract]:"Shang Shu" is the oldest historical document in the world, and is also a cultural classic of the Chinese nation. From Han to Qing Dynasties, the annotations are endless. In addition to our country, South Korea, Japan, Vietnam and other East Asian countries have also made profound research. Especially in the period of Lee's Dynasty in Korea, the book > book > book > became the same. A kind of wind, prevailing in the whole academic circle, five hundred years ago. The famous Confucianism, such as Li Xi Li mixture, Star Lake Li Ming, Shaxi Jin Changsheng, Xixi Park hall, zhanxuan Hongda Rong, tea mountain Ding Ruoyong and so on, all have the book about "Shang shu >". According to the 1994 Han Guocheng Museum School < South Korean classics data integration. Book > >, Lee's Korea DPRK As a result, there are more than 110 kinds of writings in Shang Shu, which directly press the total number of the four Treasury books, the classics department and the total (57 kinds of Books > Books > 79 kinds of books, 79 kinds of books, 136 kinds), and the Li's Dynasty, with the Confucianism, the official philosophy at that time was called "Neo Confucianism" ("sex science"). It was in the whole of Li Zhaowu. In this kind of background, many Li Dynasty scholars have tried to express their sexual and Neo Confucian views through the way of annotation. As a result of the influence of sexual Neo Confucianism, the works of Li Dynasty "book >" are almost all talking about reason, Qi, heart, sex and so on. Such as the right near the book, the main reason, the Holy Week, the book of miscellaneous books and the emphasis, Zhao Yi < Book Classics > mostly clear heart, Li Hengxiang's book of lecture notes. The book > is intended to see sex, other such as Yin engraving, the Korean Yuan Zhen, Li Shujiu and so on People, in addition to the perfect integration of Cheng Zhu's theory of Neo Confucianism with the text of "Shang shu >", and the "Shang shu > book", which they most attach to the book, are naturally followed by Zhu Xi's intention and Zhu Xi's book by Cai Shen. In a word, Chua, from the earlier period of Lin Shu's book reading book and book biography to the later period of the book biography of Pu Wen Ho, there is no interruption of the discussion around the book > book >. However, in addition to the theory of Neo Confucianism divided by the theory of Qi and Qi, there is a doubt on the side of the classics. They refute the first Confucianism, their own meaning, "book >" and the wanton cut out of the text, making the book a confused and disordered, astonishing and frightening way. At the same time, at the same time, under the background of the sexual Neo Confucianism, the "Shang Shu" of the Lee Dynasty in Korea has formed two forms. One is the independent form, one is the form of real learning. The independent form is that the study of the Li Dynasty has formed its own characteristics, and has reached a certain scale. As they attach importance to the mutual understanding and analysis of the "four books" and the "Shang Shu", scholars not only use the "University >", "the doctrine of the mean", "the Analects", "Mencius", "Mencius", "Shang book", "Shang shu >" and "the four books" by annotating "Book Classics". The two interpretations, mutual evidence and analysis constitute the unique style of the Li Dynasty "Shang shu > learning." Since ancient times, South Korea has been called "the kingdom of gentleman", so its etiquette culture is very developed. Especially in the period of Li Zhao, family gifts, local covenants, ritual theory, ritual and ritual, and ritual system have springing up. It is no wonder that the mode of "book >" is naturally occurring in the works of Li Zhao < book >, such as the book differentiation and doubt book of Jin Changsheng in Shaxi. This is the combination of "book >" with rites. Then, Jin Ji, song time strong, Song Junji, Li Weitai, Yu Qi, Yin Xuan, etc. inherit the Shaxi study vein, form the school of propriety, and create the age of the Korean king's courtesy. However, among all the classics of Confucian classics, the Korean scholars are most concerned about the "Zhou Yi", which is the flag of Taiji from its flag. It can be seen that Li Jie, the emperor of the Li Dynasty, made use of the Yin and Yang of the Zhouyi, the five lines, the elephant number, the three talents and other principles to create the Han people's own characters (that is, "the training of the people"), and to govern the state according to the Taiji "Yi > theory". Therefore, the "book >" with Tai Chi, yin and Yang, the five lines, the elephant number and so on, became a major feature of the study of the Li Dynasty. During the period of the Lee Dynasty, South Korea attaches great importance to the form of illustrations, and there are numerous works about illustrations. For example, Zheng Zhiyun < heaven destiny diagram >, Li mixture < ten drawings of holy Science >, Li Er < heart and sex Map > etc. Of course, for all of the articles of the Shang Shu, the scholars of the Li Dynasty value more than one hundred and ten kinds of works, including eighteen kinds, about 1/5 of the total. In this article, the author made eight teaching in Korea and taught its people to make a great historic contribution to the civilization of the Korean Peninsula. And even in all embracing and everything, the true Li Zhao < book > is a special feature. And the actual form of learning refers to a situation in which Li Zhao was influenced by the simplicity of the Qing Dynasty in the later period of the Qing Dynasty. The scholars crossed the two song, crossed the Han and Tang dynasties, went straight to the pre Qin period, and returned to the original Confucian classics and returned to the original Confucianism. They admire both the sages and the ancient notes, such as the ancient notes of Shantian, the ancient notes, the ancient books, and so on. At the same time, the wind of the ancient science will inevitably lead to the study of the world. At this time, the ideas of the scholars were mostly changed from "Zun Ming" to "North learning and Qing Dynasty". They extracted the thought of "rich and useful life" from "Shang Shu" and "Dayu Mo >", and solved the development of "book > book > book > heavy agriculture", "work, business" and "book > study". It is the rise of the late Li Dynasty's textual research. They are no longer limited to the elucidation of the nature of Qi. But they are transformed into exegesis, textual criticism, textual criticism, false identification, and collection of anemones. For example, it belongs to the sea, Ding Ruoyong, Shang Shuping, Jin Zhengxi, and the ancient texts of Shang Dynasty, and so on. According to the discrimination and the use of the world, it is true that it has reached the peak of Li Dynasty's "Shang shu > learning". In a word, the learning of Shang Shu in the period of the Lee Dynasty in Korea has developed in the background of Cheng Zhu's theory of Neo Confucianism. There are two different situations between the independent form and the real study form, which together build the brilliant achievements of the Li Dynasty "Shang shu > learning". The root of the Chinese Confucian classics as the basis for the construction of a harmonious and perfect East Asian cultural circle is not only conducive to the cultural exchanges between China, Japan and Korea, but also to the stability of East Asia. The contribution made by the world peace must not be underestimated.

【學(xué)位授予單位】：山西大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2016
【分類號(hào)】：K221.04;B312
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本文編號(hào)：1836839