中国古典诗歌中的扬雄典事及其主导取向——以扬雄的儒学史境遇为参照

扬雄典事在中国古代诗歌中出现频率较高。相关诗篇大都围绕扬雄的高才命世、寂寞不遇、恬淡自适而着墨,并形成扬雄宅、扬雄赋等内涵较为稳固的意象。扬雄在儒学史上的地位则先升后降,北宋以前,地位较高,宋明程朱理学盛行以后,扬雄被称为莽大夫,受到排抑。儒学视阈中的扬雄进入诗歌领域,或者汇入寂寞自适等主流题材,或将之塑造为躁进失身的曲士,但后一类作品不但数量有限,且不能动摇古典诗歌中业已生成的扬雄典事内涵的稳固性。

姚鼐与汉学

本文试对姚鼐的学术思想作出客观公正、实事求是的评价。姚鼐对汉学有批判有吸收;姚鼐与戴震的关系既有“交相师”的一面,也有学术交锋、敌对诋毁的一面;姚鼐中年告退的深层原因是为了捍卫所守之道,为了心中所安。

左宗棠与湖湘文化

近代湖湘文化与程朱理学有着深厚的渊源。左宗棠作为一代伟人,其家庭出身、所受教育、生平经历及思想与作风,是对湖湘文化本质内核的一种呈现,即强调个人修养,重经世致用之学,报效国家民族,实现儒学的内圣外王的统一。

On Ctteng Chung-Ying＇s Bentiyong Onto-hermeneutics

The onto-hermeneutic approach to bentiyong 本体用 championed by Cheng Chung-Ying 成忠英 is a valuable addition to comparative philosophy. In his well-honed reading, bentiyong is described as the continuous, integrative substance at the base of things, which becomes known through an ongoing hermeneutic integration and interpretation of reality. However, his use of the English word ＂substance＂ to describe bentiyong is problematic, mainly because substance, being without properties and existing without change, cannot be read as part of a hermeneutic process. Luckily, there are resources within the Chinese philosophical tradition that can help in overcoming some of the difficulties in translation presented here. Namely, the way that Zhu Xi 朱熹 approaches ti-yong as a principle （li 理） provides a better and more fittingly discursive basis for expressing the onto-hermeneutic character of bentiyong intended by Cheng, and allows English translation of the term with a firm footing in mainstream Neo-Confucianism.

蒙元“用夏变夷”与汉儒的文化认同

蒙元是北方蒙古族所建立的大一统帝国。为了巩固其统治,控制思想人心,尤其为了赢得南宋旧地中原社会精英阶层——儒士大夫对其的政治认同,蒙元统治者尤其是忽必烈主动儒化、汉化,"用夏变夷"。忽必烈将程朱理学作为官方意识形态,是其"用夏变夷"最重要的举措之一,对其后诸帝及其政治文化产生了深远的影响。可以说,随着蒙元政权的汉化,尤其是程朱理学被作为官方意识形态,这不但促使中原社会精英阶层——汉族儒士大夫们对蒙元政权的政治文化认同,也使程朱理学超越了原有民族文化信仰,成为不同族群的共同文化价值体系,也成为不同民族之间的相互认同、相互融合与元朝大一统帝国稳定的基石与纽带。