《詩經(jīng)》學中結(jié)構(gòu)詮釋法的形成歷程
發(fā)布時間：2018-08-01 17:47
【摘要】：《詩》在形成與闡釋的過程中,結(jié)構(gòu)承載著重要的意義。以往《詩》學史的研究,關(guān)注更多的是師承授受、《詩》學理論、詩意闡發(fā)等問題,忽略了傳統(tǒng)《詩》學中結(jié)構(gòu)對意義闡釋的影響。結(jié)構(gòu)與文字在闡釋中都起著作用,而相對于文字,有時候結(jié)構(gòu)更為重要。基于這個認識,本論文探究了先秦兩漢《詩》結(jié)構(gòu)在應(yīng)用與闡釋中的作用和意義,以期能對《詩》學史的研究有所裨益。《詩》最初被廣泛用于各種典禮,結(jié)合西周典禮的儀式與功能,可以看出,《詩》結(jié)構(gòu)是用樂等級與重要性的一種反映。具體而言,根據(jù)《風》《小雅》《大雅》《頌》在祭祀禮、饗禮、燕禮、鄉(xiāng)飲酒禮等典禮應(yīng)用的情況,可以看出它們在不同典禮擔負功能的差別,而這些典禮本身的重要性就不同,結(jié)合這兩方面的考慮,《詩》的結(jié)構(gòu)便體現(xiàn)出典禮用樂由低到高的等級�！蛾P(guān)雎》之三、《鹿鳴》之三、《文王》之三、《清廟》之三為典禮常用樂,而且通常作為“正樂”出現(xiàn),相對于同一類別的詩而言,就顯得比較重要。它們編在每類詩的最前面,應(yīng)該與其在典禮用樂的重要性有關(guān)�！对姟繁挥迷诘涠Y之中,它不只是儀式符號,也有著語言意義�！对姟吠ㄟ^語言意義,發(fā)揮著政治教化和精神引導的功能,維護著社會秩序和倫理常則。從典禮功能與詩的內(nèi)容來看,《風》《小雅》《大雅》《頌》分別對應(yīng)“性情化正”、“倫理教化”和“信仰維護”等,即《詩》的分類體現(xiàn)了精神教化由性情到信仰的遞進層次。隨著時代的變遷,《詩》的功能發(fā)生了轉(zhuǎn)變。春秋時代,《詩》在典禮用樂中的符號意義漸漸淡化,顯現(xiàn)更多的是在樂教之下對文本的關(guān)照。在“樂與政通”和“聲與德通”的理論下,季札論樂(包括《詩》)以政德為旨歸,師乙論聲歌(包括《詩》)以德教為旨歸。《詩》的結(jié)構(gòu)——《風》《小雅》《大雅》《頌》,分別對應(yīng)了政德的高低層次和德性的遞進層次。戰(zhàn)國中后期“禮崩樂壞”,“古樂”在貴族生活中失去了重要地位,也失去了維護“先王權(quán)威與秩序”的作用。此時《詩》已經(jīng)漸漸與樂脫離。而作為語言文本的《詩》,在諸子百家中也不全被認同:傳承者有之,擯棄者有之,更有甚者,認為《詩》會給國家發(fā)展帶來災害。這一時期《詩》的闡釋主要以儒家為主。目前所見文獻中,《孔子詩論》和《荀子》對《詩》的論述顯得比較系統(tǒng)。《詩論》視《詩》為王道載體,認為《風》《小雅》《大雅》《頌》由下而上,分別對應(yīng)了不同的政教功能、社會階層,也對應(yīng)著不同的政德層次。《詩論》將《詩》與政道相結(jié)合,使《詩》在政治文化中重獲生命;而以“性情論”為其闡釋理論,使《詩》在“天道”的支撐下,有了再次成為文化權(quán)威的可能�！盾髯印穼Α对姟返年U釋,與其對整個經(jīng)典教化體系的認識有關(guān)。五經(jīng)在他看來是一個整體,都是為了述明禮樂而作,而各自又承擔著不同功能。所以,《詩》以禮義為旨歸,其結(jié)構(gòu)也體現(xiàn)了禮義由低而高的遞進層次。與春秋時代相比,《詩論》和《荀子》對《詩》的闡釋已經(jīng)出現(xiàn)了明顯變化,它們對漢代《詩》學走向王道化和禮義化,都有著莫大的影響。時至漢代,君主成為政教中心,此時的《詩》進一步承擔起王道政治的教化功能。魯詩學派解《詩》,援“史”入詩,將史事、王道與編次結(jié)合起來,將文本編排上的次序轉(zhuǎn)換成政治上的邏輯次序。這種闡釋方法,使《詩》的編排意義超過了文字本身,成為解詩中非常重要的因素。魯詩對編次意義的考慮,重點包括《風》《小雅》《大雅》《頌》的類次、《關(guān)雎》《鹿鳴》等為四類詩之首、《關(guān)雎》為《詩》之始的意義。魯詩賦予的編次意義,使《詩》的結(jié)構(gòu)限制、主導著具體詩篇的解釋,同時也將他們對《詩》的整體認識,以結(jié)構(gòu)意義的方式更為清晰地展現(xiàn)出來。漢代政治有一個明顯的現(xiàn)象——后妃干政,毛詩與此相應(yīng),在《詩》闡釋中關(guān)注了后夫人的德行。毛詩認為《詩》承載著王道興衰,是現(xiàn)實政道的指導,不但《詩》的內(nèi)容與政道有關(guān),它的編次也有著深刻的涵義。從《毛詩序》對《詩》的闡釋中,可以看出,毛詩非常關(guān)注《詩》編排結(jié)構(gòu)的意義,《詩》的結(jié)構(gòu)在闡釋中,起著主導性的作用。毛詩在《詩》的編排結(jié)構(gòu)上,特別關(guān)心“始”的意義。并把這些“始”與政道教化對應(yīng)起來:“風化之始”對應(yīng)《關(guān)雎》為三百篇之始;“正始之道,王化之基”對應(yīng)《周南》二《南》為《風》之始;“國事之始”對應(yīng)《風》為四類詩之始,;“王道興正之始”對應(yīng)《風》《小雅》《大雅》《頌》,這是《詩》轉(zhuǎn)換為政道后的認識。由此可知,毛詩論述“始”的意義,層級而上,從篇之始到風之始、到類之始,最后到王道興正之始,使《詩》的結(jié)構(gòu)編次與王道教化層次對應(yīng)起來。不止于此,對于同一類別的詩,《毛序》通過“前正后變”的意義定位,使《詩》的序列承載著王道興衰的不同階段。而對于詩的前后順次,毛詩也將它們賦予了政治意義上的邏輯關(guān)聯(lián)。如二《南》前后詩篇的邏輯次序與關(guān)聯(lián)、《小雅·鹿鳴》至《菁菁者莪》的邏輯次序等。毛詩對文本編次的闡釋,使《詩》的意義展現(xiàn)出一種樹狀的結(jié)構(gòu),而每篇詩的意義處于這種結(jié)構(gòu)當中。毛詩為《詩》的編次賦予了邏輯的意義,在具體的闡釋上,不但《詩》整體、類次、篇次的意義是貫通的,甚至從詩的題旨到章旨、章旨到字詞訓詁,都被編次的意義所左右。毛詩對《詩》編次意義關(guān)照的背后是一種政治理想和理論,他們希望《詩》成為政治范本,從而獲得高于現(xiàn)實王權(quán)的權(quán)威。至此,結(jié)構(gòu)詮釋法成為了傳統(tǒng)《詩經(jīng)》學的基本模式。
[Abstract]:In the process of formation and interpretation, the structure carries an important meaning. In the past, the study of the history of "poetry" has paid more attention to the problems of teacher acceptance, the theory of poetry and the interpretation of poetry, and the influence of the structure of the traditional "poetry" on the interpretation of meaning. Based on this understanding, this paper explores the role and significance of the structure of poetry in the Pre-Qin and Han Dynasties in the application and interpretation, in order to be of benefit to the study of the history of "poetry >". Specifically, according to the situation of the application of the ceremonies such as "wind > < Xiaoya > < elegance > < ode > ode > ode" in the ceremony of sacrificial ceremony, ceremony, Yan rite and township drinking ceremony, we can see the difference in the function of the ceremonies, and the importance of these ceremonies itself is different. In combination with the two aspects, the structure of the poem shows the low to high grade of the ceremony. < < Three, < Lu Ming > three, < Wen Wang > three, < Qing Temple > three for the ceremony commonly used music, and usually as "positive music" appears, relative to the same category of poetry, it seems more important. They are in the front of each category of poetry, should be related to the importance of the ceremonies, it is used in ceremony, it is not just ceremonial symbols, In terms of linguistic meaning, < poetry > plays the functions of political enlightenment and spiritual guidance, maintaining social order and ethical norms. From the function of the ceremony and the content of poetry, "wind > < Xiaoya > < elegance > < elegance > < ode >" "respectively corresponds to" temperament "," ethical education "and" belief maintenance "etc., that is, the classification of < poetry > embodies spirit. With the change of the times, the function of the poem has changed with the change of the times. In the spring and Autumn period, the symbolic meaning of the poem gradually desalinated and revealed more about the text under the music teaching. In the theory of "music and political communication" and "sound and virtue", Zai (including < poetry >) was used as political morality. For the purpose, teacher B on the sound of sound songs (including < poetry >) with moral education as the purpose. The structure of < poetry > > wind > Xiaoya > elegance > ode >, corresponding to the high and low levels of politics and morality and progressive level of virtue respectively. In the late Warring States period, "ancient music" lost its important position in the life of the aristocracy and lost the maintenance of "the authority and order of the first king". At this time, < poetry > has gradually separated from music. And as a language text, "poetry >" is not all recognized in all the families of the scholars: the inheritors have, discarded, and more, and think that the poem will bring disaster to the development of the country. The discussion appears to be more systematic. Poetry > poetry > poetry > as the carrier of the king, and thinks that the wind > < Xiaoya > < elegance > < elegance > < ode > > from bottom to top, corresponding to different political and educational functions, social strata, and different levels of political and moral. The theory, under the support of the "heaven", has the possibility of becoming a cultural authority again. Xunzi's interpretation of the poem is related to his understanding of the whole classical teaching system. The five classics seem to be a whole, all for the purpose of explaining rites and music, and their respective functions. Compared with the spring and Autumn period, the interpretation of "poetry > and < Xunzi > has changed obviously. They have a great influence on the" poetry "and the etiquette of the Han Dynasty. When the Han Dynasty was in the Han Dynasty, the monarchy became a political and religious center. Function. Lu poetry school interprets < poetry > and helps "history" into poetry, combines history, kingcraft and succession, converts the sequence of text arrangement into political logical order. This interpretation makes the arrangement meaning of the poem more than the text itself, and becomes a very important factor in the poem interpretation. Elegance > < Great > < ode > < ode > < ode > > the first of the four types of poetry. < Guan > > is the beginning of the poem. The obvious phenomenon - the imperial concubine's politics, Mao's poetry and this corresponding, paid attention to the virtue of the post lady in the interpretation of the poem. Mao's poem thought that the poem was carrying the rise and fall of the king's way, which was the guide of the real political way, not only the content of the poem and the political way, but also the profound meaning of its compilation. "Poetry > the meaning of the arrangement of the structure, the structure of" poetry "plays a leading role in interpretation. Mao's poetry is particularly concerned with the meaning of" beginning "in the composition structure of the poem. And the" beginning "of" the beginning of the Weathering "corresponds to the beginning of the three hundred chapters;" the way of the beginning, the Wang Huazhi base "corresponds to the South > two < < South > for the < Zhou. At the beginning of the wind, "the beginning of state affairs" corresponds to the beginning of the four types of poetry. "The beginning of Wang Dao Xing" corresponds to the understanding of the wind > Xiaoya > elegance > elegance > song >, which is the understanding of the translation of "poetry >" to the political road. At the same time, it corresponds to the teaching level of the king. Not only this, but for the meaning of the same category of poetry, "Mao order >" through the meaning of "front and back change", the sequence of the poem carries the different stages of the rise and fall of the king, and Mao's poetry also gives them the logical connection in political significance. For example, the logical times of the two poems in the South and the front and back. The interpretation of Mao's poetry shows a tree like structure, and the meaning of each poem is in this structure. Mao's poetry has given the logical meaning to the formation of the poem. In specific interpretation, not only the poem > the whole, the class, and the meaning of the text. The meaning is through, even from the theme of the poem to the tenor, the chapter purport to the word exegesis, all of which are left and right to the meaning of the compilation. Mao's poetry is a political ideal and theory behind the significance of the compilation of the meaning of the poem. They hope that the poem will become a political model and thus gain the power that is higher than the reality of the royal power. At this point, the structural interpretation method has become the traditional "Book of Songs >". Basic mode.
【學位授予單位】：湖南大學
【學位級別】：博士
【學位授予年份】：2015
【分類號】：I207.22
，
本文編號：2158358
[Abstract]:In the process of formation and interpretation, the structure carries an important meaning. In the past, the study of the history of "poetry" has paid more attention to the problems of teacher acceptance, the theory of poetry and the interpretation of poetry, and the influence of the structure of the traditional "poetry" on the interpretation of meaning. Based on this understanding, this paper explores the role and significance of the structure of poetry in the Pre-Qin and Han Dynasties in the application and interpretation, in order to be of benefit to the study of the history of "poetry >". Specifically, according to the situation of the application of the ceremonies such as "wind > < Xiaoya > < elegance > < ode > ode > ode" in the ceremony of sacrificial ceremony, ceremony, Yan rite and township drinking ceremony, we can see the difference in the function of the ceremonies, and the importance of these ceremonies itself is different. In combination with the two aspects, the structure of the poem shows the low to high grade of the ceremony. < < Three, < Lu Ming > three, < Wen Wang > three, < Qing Temple > three for the ceremony commonly used music, and usually as "positive music" appears, relative to the same category of poetry, it seems more important. They are in the front of each category of poetry, should be related to the importance of the ceremonies, it is used in ceremony, it is not just ceremonial symbols, In terms of linguistic meaning, < poetry > plays the functions of political enlightenment and spiritual guidance, maintaining social order and ethical norms. From the function of the ceremony and the content of poetry, "wind > < Xiaoya > < elegance > < elegance > < ode >" "respectively corresponds to" temperament "," ethical education "and" belief maintenance "etc., that is, the classification of < poetry > embodies spirit. With the change of the times, the function of the poem has changed with the change of the times. In the spring and Autumn period, the symbolic meaning of the poem gradually desalinated and revealed more about the text under the music teaching. In the theory of "music and political communication" and "sound and virtue", Zai (including < poetry >) was used as political morality. For the purpose, teacher B on the sound of sound songs (including < poetry >) with moral education as the purpose. The structure of < poetry > > wind > Xiaoya > elegance > ode >, corresponding to the high and low levels of politics and morality and progressive level of virtue respectively. In the late Warring States period, "ancient music" lost its important position in the life of the aristocracy and lost the maintenance of "the authority and order of the first king". At this time, < poetry > has gradually separated from music. And as a language text, "poetry >" is not all recognized in all the families of the scholars: the inheritors have, discarded, and more, and think that the poem will bring disaster to the development of the country. The discussion appears to be more systematic. Poetry > poetry > poetry > as the carrier of the king, and thinks that the wind > < Xiaoya > < elegance > < elegance > < ode > > from bottom to top, corresponding to different political and educational functions, social strata, and different levels of political and moral. The theory, under the support of the "heaven", has the possibility of becoming a cultural authority again. Xunzi's interpretation of the poem is related to his understanding of the whole classical teaching system. The five classics seem to be a whole, all for the purpose of explaining rites and music, and their respective functions. Compared with the spring and Autumn period, the interpretation of "poetry > and < Xunzi > has changed obviously. They have a great influence on the" poetry "and the etiquette of the Han Dynasty. When the Han Dynasty was in the Han Dynasty, the monarchy became a political and religious center. Function. Lu poetry school interprets < poetry > and helps "history" into poetry, combines history, kingcraft and succession, converts the sequence of text arrangement into political logical order. This interpretation makes the arrangement meaning of the poem more than the text itself, and becomes a very important factor in the poem interpretation. Elegance > < Great > < ode > < ode > < ode > > the first of the four types of poetry. < Guan > > is the beginning of the poem. The obvious phenomenon - the imperial concubine's politics, Mao's poetry and this corresponding, paid attention to the virtue of the post lady in the interpretation of the poem. Mao's poem thought that the poem was carrying the rise and fall of the king's way, which was the guide of the real political way, not only the content of the poem and the political way, but also the profound meaning of its compilation. "Poetry > the meaning of the arrangement of the structure, the structure of" poetry "plays a leading role in interpretation. Mao's poetry is particularly concerned with the meaning of" beginning "in the composition structure of the poem. And the" beginning "of" the beginning of the Weathering "corresponds to the beginning of the three hundred chapters;" the way of the beginning, the Wang Huazhi base "corresponds to the South > two < < South > for the < Zhou. At the beginning of the wind, "the beginning of state affairs" corresponds to the beginning of the four types of poetry. "The beginning of Wang Dao Xing" corresponds to the understanding of the wind > Xiaoya > elegance > elegance > song >, which is the understanding of the translation of "poetry >" to the political road. At the same time, it corresponds to the teaching level of the king. Not only this, but for the meaning of the same category of poetry, "Mao order >" through the meaning of "front and back change", the sequence of the poem carries the different stages of the rise and fall of the king, and Mao's poetry also gives them the logical connection in political significance. For example, the logical times of the two poems in the South and the front and back. The interpretation of Mao's poetry shows a tree like structure, and the meaning of each poem is in this structure. Mao's poetry has given the logical meaning to the formation of the poem. In specific interpretation, not only the poem > the whole, the class, and the meaning of the text. The meaning is through, even from the theme of the poem to the tenor, the chapter purport to the word exegesis, all of which are left and right to the meaning of the compilation. Mao's poetry is a political ideal and theory behind the significance of the compilation of the meaning of the poem. They hope that the poem will become a political model and thus gain the power that is higher than the reality of the royal power. At this point, the structural interpretation method has become the traditional "Book of Songs >". Basic mode.
【學位授予單位】：湖南大學
【學位級別】：博士
【學位授予年份】：2015
【分類號】：I207.22
，
本文編號：2158358
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