本文選題：《春秋》 + 闕疑��； 參考：《哲學(xué)分析》2017年05期

【摘要】：鄭玉的《春秋》詮釋以"圣人未修之《春秋》"與"圣人已修之《春秋》"的區(qū)分為基礎(chǔ),批評(píng)杜預(yù)、孔穎達(dá)等對(duì)《春秋》命名的界說,肯認(rèn)《春秋》是經(jīng)非史,客觀上構(gòu)成對(duì)朱熹等人所持以史視《春秋》觀點(diǎn)的反動(dòng)。杜預(yù)、孔穎達(dá)及公羊?qū)W家們所持感麟作經(jīng)故經(jīng)止獲麟的說法,是就《春秋》之形式而言,《春秋》實(shí)質(zhì)上終于黃池之會(huì)。他發(fā)揮孟子"事"、"文"、"義"之說闡發(fā)《春秋》宗旨,以尊王為《春秋》大義之核心,以存理滅欲為《春秋》旨?xì)w。在解經(jīng)方法上,基于對(duì)《春秋》經(jīng)史性質(zhì)的界定,在以往經(jīng)學(xué)家那里相為b^格的解經(jīng)方法,在他那里卻變得各得其所,相得益彰。
[Abstract]:Zheng Yu's interpretation of "Spring and Autumn" is based on the distinction between "the Sage has not been revised" and "the Sage has been revised", criticizing du Qian and Kong Yingda's definitions of the naming of "Spring and Autumn". Objectively, it constitutes a reaction to the historical view of Zhu Xi et al. Du Qiu, Kong Yingda and ram scientists hold the view that the Scripture and the Meridian get the Lin. In terms of the form of "Spring and Autumn", the "Spring and Autumn" is actually finally a meeting of Huangchi. He gave play to Mencius'"matter", "Wen" and "righteousness" to explain the purpose of "Spring and Autumn", to honor the king as the core of the "Spring and Autumn", and to save reason and destroy desire for the purpose of "Spring and Autumn". On the basis of the definition of the nature of the history of the Spring and Autumn period, the method of solving the Sutra which was regarded as "b ^ lattice" in the past has become different and mutually beneficial to each other.
【作者單位】： 華東師范大學(xué)哲學(xué)系;
【分類號(hào)】：B244.99;K225.04
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本文編號(hào)：1911746