论两汉经学与文学的合离
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摘要
经学作为儒学官方化的特殊产物自登上学术霸主宝座后,深刻影响到社会生活的方方面面。汉代文学深受经学的影响,经常背离文学发展的轨道而与经学融合,到汉末,又伴随经学的解体和文化学术的多元,文学才真正从实用价值观中解脱出来,成为一种迷人的独立的文化形态。400年的文学演进历程,清晰地呈现出经学与文学的整合与背离。表现在:一方面代表皇权政治思想的儒家经学思想不仅成为文学创作建构主题的直接知识来源与真理凭据,更与表现士人心态话语的文学形成文化精神上的同构关系,在经学与文学内在的教化层面和外在的应用层面形成实质性整合;另一方面,文学自身所固有的质的规定性导致了两汉文学对经学的背离。经学的兴衰与文学发展的互动是这时期的一大文化景观。
As the special product of the official Confucianism,Confucian classics has deeply affected all aspects of social life since it ascended the throne of academic hegemony. Han dynasty literature deeply influenced by Confucian classics,it often deviated from the track of literary development and blended with Confucian classics,to the end of the Han dynasty,accompanied by the disintegration of Confucian classics and cultural and academic diversity,literature was truly liberated from the practical values,become a charming independent cultural form. The evolution of literature in four hundred years clearly shows the integration and deviation of Confucian classics and literature. The Confucian classics thought which represents the political thought of imperial power is not only the direct knowledge source and the truth credential,but also the isomorphic relationship with the literary formation of the spirit discourse of scholars,and the substantive integration between the Confucian classics and the internal education level and the external application level; On the other hand,the inherent quality of literature itself led to the deviation of the Han dynasty literature to Confucian classics. The interaction between the rise and fall of Confucian classics and the development of literature is a great cultural landscape in this period.
As the special product of the official Confucianism,Confucian classics has deeply affected all aspects of social life since it ascended the throne of academic hegemony. Han dynasty literature deeply influenced by Confucian classics,it often deviated from the track of literary development and blended with Confucian classics,to the end of the Han dynasty,accompanied by the disintegration of Confucian classics and cultural and academic diversity,literature was truly liberated from the practical values,become a charming independent cultural form. The evolution of literature in four hundred years clearly shows the integration and deviation of Confucian classics and literature. The Confucian classics thought which represents the political thought of imperial power is not only the direct knowledge source and the truth credential,but also the isomorphic relationship with the literary formation of the spirit discourse of scholars,and the substantive integration between the Confucian classics and the internal education level and the external application level; On the other hand,the inherent quality of literature itself led to the deviation of the Han dynasty literature to Confucian classics. The interaction between the rise and fall of Confucian classics and the development of literature is a great cultural landscape in this period.
引文
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[30]程彦霞.四言诗在两汉的发展变化[J].船山学刊,2008(4).
[31]郭丹.史传文学:文与史交融的时代画卷[M].桂林:广西师范大学出版社,1999.
(1)在汉帝王心中,辞赋是一种娱乐方式,但宣帝曰:“尚存仁义风谕鸟兽草木多闻之观”(班固《汉书·王褒传》)。
[2]班固.汉书·卷六·武帝纪赞[M].北京:中华书局,2003.
[3]司马迁.史记·卷一百二十一·儒林列传[M].北京:中华书局,2008.
[4]刘松来.两汉经学与中国文学[M].天津:百花文艺出版社,2010.
[5]司马迁.史记·卷五十三·曹相国世家[M].北京:中华书局,2008.
[6]应劭.风俗通义·九·正矢[O].影印版古籍,2001.
[7]司马迁.史记·卷四十九·外戚世家[M].北京:中华书局,2008.
[8]班固.汉书·卷五十·张释之传[M].北京:中华书局,2003.
[9]司马迁.史记·卷九十七·郦生陆贾列传[M].北京:中华书局,2008.
[10]班固.汉书·卷五十六·董仲舒传[M].北京:中华书局,2003.
[11]董仲舒.春秋繁露·卷十一·阳尊阴卑[M].郑州:中州古籍出版社,2010.
[12]刘勰.文心雕龙·明诗[M].北京:中华书局,1980.
[13]刘勰.文心雕龙·诠赋[M].北京:中华书局,1980.
[14]刘勰.文心雕龙·才略[M].北京:中华书局,1980.
[15]鲁迅.汉文学史纲要[M].南京:凤凰出版社,2009.
[16]郭预衡.中国散文史:上册[M].上海:上海古籍出版社,1986.
[17]何焯.义门读书记:卷四十九[M].上海:上海古籍出版社,1970.
[18]方展卿.两汉文举要[M].上海:上海古籍出版社,1990.
[19]浦起龙.古文眉诠[O].三吴书院刻本,清乾隆.
[20]程勇.论经学与汉代文学的关联[J].社会科学研究,2007(2).
[21]郜积意.经典的批判——西汉文学思想研究[M].北京:东方出版社,2000.
[22]皮锡瑞.经学历史[M].北京:中华书局,2004.
[23]侯外庐,赵纪彬,杜国庠,邱汉生.中国思想通史:第2卷[M].北京:人民出版社,1957.
[24]刘勰.文心雕龙·宗经[M].北京:中华书局,1980.
[25]刘熙载.艺概·文概[M].上海:上海古籍出版社,1982.
[26]郭预衡.中国散文史:上[M].南京:江苏文艺出版社,2008.
[27]班固.汉书(第六册)·卷三十·艺文志·两都赋序[M].北京:中华书局,1962.
[28]司马迁.史记·卷一百三十一·太史公自序[M].北京:中华书局,2008.
[29]胡政.东汉经学风气与汉大赋的衰微[J].西北民族大学学报,2010(5).
[30]程彦霞.四言诗在两汉的发展变化[J].船山学刊,2008(4).
[31]郭丹.史传文学:文与史交融的时代画卷[M].桂林:广西师范大学出版社,1999.
(1)在汉帝王心中,辞赋是一种娱乐方式,但宣帝曰:“尚存仁义风谕鸟兽草木多闻之观”(班固《汉书·王褒传》)。