论中原儒源文化的四个维度及其文化价值
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摘要
河南是古之"中原"的主要和核心区域。河南作为中国文化大省,近年来文化事业发展迅速;作为河南传统文化重要组成部分的儒家文化,还需要进一步深入挖掘、研究。"儒源"是河南儒家文化资源的最重要认识角度之一。河南是儒家原初文化符号的发源地,是早期儒家思想的主要渊源地,是儒家创始人孔子的族源所在地,是后世儒家正脉——"理学"的发源地。这是河南儒源文化的四个重要维度。河南儒源文化在儒家文化和传统文化整体中都具有非常重要的地位。对河南儒源文化的重要内涵、地位及其在当代文化建设中所能发挥的重要作用,应有更深刻、更系统的认识。
Henan is the main and core district of ancient"Central Plain". As a large province of Chinese culture,in recent years culture undertakings have developed rapidly; yet the Confucian culture,as one important part of Henan traditional culture,needs to be deeply explored and studied further. "Confucian source"is the most important angle from which we can get to know the resources of Henan Confucian culture. Henan province is the cradle for the original culture symbols of Confucianism,the main source land for early Confucian ideas,the clan source place of Confucius who is the originator of Confucianism,and the cradle of "neo-Confucianism"that became the main stream of Confucianism in the later generations. These are the four dimensions of Henan Confucian culture source,which possesses a significant position for Confucian culture and traditional culture as a whole. We should have more profound and systematic knowledge on the important connotation and position of Henan Confucian culture source and its great function that may be given to play in the construction of contemporary culture.
Henan is the main and core district of ancient"Central Plain". As a large province of Chinese culture,in recent years culture undertakings have developed rapidly; yet the Confucian culture,as one important part of Henan traditional culture,needs to be deeply explored and studied further. "Confucian source"is the most important angle from which we can get to know the resources of Henan Confucian culture. Henan province is the cradle for the original culture symbols of Confucianism,the main source land for early Confucian ideas,the clan source place of Confucius who is the originator of Confucianism,and the cradle of "neo-Confucianism"that became the main stream of Confucianism in the later generations. These are the four dimensions of Henan Confucian culture source,which possesses a significant position for Confucian culture and traditional culture as a whole. We should have more profound and systematic knowledge on the important connotation and position of Henan Confucian culture source and its great function that may be given to play in the construction of contemporary culture.
引文
(1)本项目所依托的项目名称为“河南省儒家文化资源符号化和系列化开发问题研究”。鉴于古之“中原”与今之“河南”在很大程度上等同,为了使论述更加符合古今情势的不同和表述习惯,在论及古代时多以“中原”称之,论及当代时多以“河南省”称之。
(1)陈隆文.中原与儒家思想的形成[J].河南社会科学,2017(1):117-122.
(2)卢浩然.“孔子周游河南圣迹考”课题研究出重要成果---“儒家学说成熟完善于孔子周游河南时期”[N].开封日报,2015-10-21(A20).
(1)张富祥.从王官文化到儒家学说---关于儒家起源问题的推索和思考[J].孔子研究,1997(1):16.
(2)卫绍生.《河图洛书探秘》评介[J].河南科技大学学报(社会科学版),2006(5):25-26.
(3)祖晨华.从“河图洛书”看黄河文明的起源[J].文教资料,2010(1):68-69.
(1)王永宽.河图洛书探秘[M].郑州:河南人民出版社,2006:65.
(2)王永宽.河图洛书探秘[M].郑州:河南人民出版社,2006:264.
(3)吕庙军.中国古代政治文化符号---周公研究[D].天津:南开大学,2010.
(4)其实,孔子创立儒家学派,本身就是后人的一种认识。孔子本人从来没有把自己视为某种学派的代表人物,而是以弘扬“斯文”自任的。
(5)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1935-1938.
(6)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1947.
(1)刘心铭.《中原文化与传统文化》序[M]//刘乃和.中原文化与传统文化.北京:高等教育出版社,1996:序言(5).
(2)杨玉厚.中原文化史[M].郑州:文心出版社,2000:36-41.
(3)皮锡瑞.尚书大传疏证[M]//续修四库全书(第0055册).上海:上海古籍出版社,2002:764.
(4)何晏,注.邢邴,疏.论语注疏[M]//阮元.校刻十三经注疏.北京:中华书局,1980:2481.
(1)卢浩然.“孔子周游河南圣迹考”课题研究出重要成果---“儒家学说成熟完善于孔子周游河南时期”[N].开封日报,2015-10-21(A20).
(2)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1936.
(3)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1905-1906.
(4)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1944.
(5)邢军.河南夏邑孔子老家还乡祠仍在但游人稀少[EB/OL].[2017-07-20].http://news.dahe.cn/2014/07-28/103235636.html.
(1)朱熹.大学集注序[M]//四书集注.北京:中华书局,1983:2.
(1)陈隆文.中原与儒家思想的形成[J].河南社会科学,2017(1):117-122.
(2)卢浩然.“孔子周游河南圣迹考”课题研究出重要成果---“儒家学说成熟完善于孔子周游河南时期”[N].开封日报,2015-10-21(A20).
(1)张富祥.从王官文化到儒家学说---关于儒家起源问题的推索和思考[J].孔子研究,1997(1):16.
(2)卫绍生.《河图洛书探秘》评介[J].河南科技大学学报(社会科学版),2006(5):25-26.
(3)祖晨华.从“河图洛书”看黄河文明的起源[J].文教资料,2010(1):68-69.
(1)王永宽.河图洛书探秘[M].郑州:河南人民出版社,2006:65.
(2)王永宽.河图洛书探秘[M].郑州:河南人民出版社,2006:264.
(3)吕庙军.中国古代政治文化符号---周公研究[D].天津:南开大学,2010.
(4)其实,孔子创立儒家学派,本身就是后人的一种认识。孔子本人从来没有把自己视为某种学派的代表人物,而是以弘扬“斯文”自任的。
(5)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1935-1938.
(6)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1947.
(1)刘心铭.《中原文化与传统文化》序[M]//刘乃和.中原文化与传统文化.北京:高等教育出版社,1996:序言(5).
(2)杨玉厚.中原文化史[M].郑州:文心出版社,2000:36-41.
(3)皮锡瑞.尚书大传疏证[M]//续修四库全书(第0055册).上海:上海古籍出版社,2002:764.
(4)何晏,注.邢邴,疏.论语注疏[M]//阮元.校刻十三经注疏.北京:中华书局,1980:2481.
(1)卢浩然.“孔子周游河南圣迹考”课题研究出重要成果---“儒家学说成熟完善于孔子周游河南时期”[N].开封日报,2015-10-21(A20).
(2)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1936.
(3)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1905-1906.
(4)司马迁,撰.裴骃,集解.司马贞,索隐.张守节,正义.史记[M].北京:中华书局,1959:1944.
(5)邢军.河南夏邑孔子老家还乡祠仍在但游人稀少[EB/OL].[2017-07-20].http://news.dahe.cn/2014/07-28/103235636.html.
(1)朱熹.大学集注序[M]//四书集注.北京:中华书局,1983:2.