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北并于南——元代北方春秋学的发展演变

Merging the North into the South:The Development of the Studies on The Spring and Autumn Annals in the North China in the Yuan Dynasty
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摘要 元代北方春秋学的发展演变是学术“北反并于南”的典型。金亡之后,一批北方学者如李昶、敬铉延续金源遗风,偏重《左传》及杜预注,与南方学术鲜有关联;而以郝经为代表的赵复追随者,试图以南来理学对《春秋》展开新的诠释。学术思想上的驳杂,则是南北学术初步融合的结果。元朝统一南北之后,在南北理学之士的共同推动下,程朱理学成为国家官方意识形态,科举《春秋》经义许用三传及胡安国《春秋传》。在政治(科举)的强力影响下,南方学术统一南北。北方春秋学的研究方法、思路、主旨都失去了北方特色,与南方春秋学著述已无二致。北方学者在胡安国《春秋传》被立为官学的过程中起了主导作用,影响了元明二代春秋学的走向。 The studies on The Spring and Autumn Annals in the north China in the Yuan Dynasty is a typical example for the annexation of the northern academics into the southern academics after the northern academics overrode the southern in China.After the extinction of the Jin Dynasty,some northern scholars such as Li Chang and Jing Xuan followed the traditional Jin academic style and focused on the study on The Commentary of Zuo and Du Yu s annotations for the commentary book,having little connection with southern scholars.Hao Jing,a follower of Zhao Fu,tried to give a new interpretation to The Spring and Autumn Annals based on Neo-Confucianism from the south,causing the first wave of mixed academic thoughts between the north and the south.After the Yuan Dynasty unified China,Neo-Confucianism became the official ideology of China under the jointly promotion of northern and southern Neo-Confucianism scholars.The three commentaries on The Spring and Autumn Annals and Hu Anguo s commentary on it were established as the authoritative interpretation of it through imperial examinations.The southern academic thoughts became overwhelming in China,and the methodologies,thoughts and purport of the northern scholars of The Spring and Autumn Annals have lost northern characters.However,the northern scholars played a leading role in this process,which had affected the trend of study on The Spring and Autumn Annals in the Yuan Dynasty and the Ming Dynasty.
作者 张欣 Zhang Xin
出处 《中国社会科学院研究生院学报》 CSSCI 北大核心 2019年第6期65-74,共10页 Journal of Graduate School of Chinese Academy of Social Sciences
基金 教育部人文社会科学研究青年基金项目“金元春秋学研究”(16YJC720025)的阶段性成果
关键词 元代 北方 春秋学 胡安国《春秋传》 the Yuan Dynasty the north China the studies on The Spring and Autumn Annals Hu Anguo's commentary on The Spring and Autumn Annals
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  • 8当然,"夷夏"观与"正统"观是密切相关的,金统治者在汉化进程中,出于论证政权合法性的需要,也对"华夷"之辨有过关注.一些文人也有所论列,如金朝学界泰斗赵秉文在<闲闲老人淦水文集>(四部丛刊本)卷一四<蜀汉正名论>中说:"仲尼编<诗>,列王<黍离>于<国风>,为其王室卑弱,下自同于列国也.<春秋>:诸侯用夷礼,则夷之;夷而进于中国,则中国之."所持也是"华夷"互变的观点.可视为对金朝文化认同感的一种委婉表达,但基本上只是孔孟诸儒观念的重复,还缺乏明确深入的理论诠释.
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  • 10郝经.与北平王子正先生论道学书[A].陵川集(卷23).其实,宋元祐以前,张载就说过:"朝廷以道学、政术为二事,此正自古之可忧者."(答范巽之书[A].张载集[M].北京:中华书局,1978.349.)程颐也说:"家兄学术才行为世所重,……其功业不得施于时,道学不及传之书."(上孙叔曼侍郎书[A].二程集[M].北京:中华书局,1980.603.)将"道学"与"政术"、"功业"对举,说明当时对"道学"之名的标举中即已经隐含着和事功分离的倾向.郝经在此反立"道学"之名,可说又向前迈了一步.当然,这其中亦有对士子空谈心性而不知践履的隐忧.元人袁桷就看到了这一点,他在<清容居士集>卷四九<书郝伯常经题黄龙水龙吟后>(四部丛刊本)中说:"方是时,宋相以滔天之恶蒙蔽朝论,士大夫咸以道学缘饰,殆如风痹不知痛痒,公盖目睹其弊.今观此词,其意旨可知矣."惜乎郝经该词亡佚不存.

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