论陈埴《木钟集》的研究价值
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摘要
陈埴是南宋理学家,曾师从叶适,然最终却以朱子学为归属。他为朱熹传《易》弟子、传《诗》弟子,得其真传,接受朱子之学"最有原本"。他对程朱之学敬奉有加,是后朱熹时代传播朱子学的得力干将。《木钟集》反映了陈埴的主要学术思想,呈现出语录体理学著述的文献、学术思想价值。陈埴解答之语,"语约事举",乃"载道之器",很好地诠释了程朱垂训之旨。陈埴独辟蹊径,大体依据南宋之前"十一经"的内容来编撰此书,为我们考察木钟学派思想学术提供了重要的文献依据。其蕴藏的文献学、诠释学、朱子学研究价值,对我们探究南宋学术思想有重要的意义。
Chen Zhi was a Neo-Confucianist in the Southern Song Dynasty. He had studied from Ye Shi, but eventually he turned to Zhu Xi. Chen Zhi was a disciple of Zhu Xi, and he learned Zhou Yi and Shi Jing from Zhu Xi. Among all the Zhu Xi's disciples, Chen Zhi learned the essence of his teacher. He had a great respect for Neo-Confucianism, and he was able to disseminate Zhuzi doctrine in the post-Zhu Xi era. Mu Zhong Ji reflects Chen Zhi's main academic thoughts and presents the literature value and academic value of the Neo-Confucian works. The words, which Chen Zhi responded to his disciples, is a good illustration of Cheng-Zhu's main academic thought. Chen Zhi's compiling Mu Zhong Ji is based on the content of the "Eleven Classics", which provides an important reference for us to study the thought and scholarship of Mu Zhong School. The research value of philology, hermeneutics and Zhuzi doctrine is of great significance for us to explore the academic thoughts of the Southern Song Dynasty.
Chen Zhi was a Neo-Confucianist in the Southern Song Dynasty. He had studied from Ye Shi, but eventually he turned to Zhu Xi. Chen Zhi was a disciple of Zhu Xi, and he learned Zhou Yi and Shi Jing from Zhu Xi. Among all the Zhu Xi's disciples, Chen Zhi learned the essence of his teacher. He had a great respect for Neo-Confucianism, and he was able to disseminate Zhuzi doctrine in the post-Zhu Xi era. Mu Zhong Ji reflects Chen Zhi's main academic thoughts and presents the literature value and academic value of the Neo-Confucian works. The words, which Chen Zhi responded to his disciples, is a good illustration of Cheng-Zhu's main academic thought. Chen Zhi's compiling Mu Zhong Ji is based on the content of the "Eleven Classics", which provides an important reference for us to study the thought and scholarship of Mu Zhong School. The research value of philology, hermeneutics and Zhuzi doctrine is of great significance for us to explore the academic thoughts of the Southern Song Dynasty.
引文
[1]龙文玲.朱子语类选注:下[M].桂林:广西师范大学出版社,1998:1064.
[2]黄宗羲,全祖望.宋元学案[M].陈金生,梁运华,点校.北京:中华书局,1986.
[3]叶适.叶适集[M].刘公纯,王孝鱼,李哲夫,点校.北京:中华书局,2010.
[4]朱彝尊.经义考[M]//永2).影印文渊阁藏本四库全书:第680册.上海:上海古籍出版社,2003:635-652.
[5]蔡沈.九峰公集朱文公梦奠记[M]//朱杰人,严佐之,刘永翔.朱子全书:第27册.上海:上海古籍出版社,2002:657.
[6]张宝琳,王棻,孙诒让.光绪永嘉县志[M]//上海书店.中国地方志集成.上海:上海书店,1993.
[7]孙希旦.礼记集解:第3册[M].沈啸寰,王星贤,点校.北京:中华书局,1998:969.
[8]张富祥.宋代文献学研究[M].上海:上海古籍出版社,2006:173.
[9]柳贯,宋濂.待制集:卷十二[M]//永2).影印文渊阁藏本四库全书:第1210册.上海:上海古籍出版社,2003:389.
[10]朱熹.答陈器之问《玉山讲义》[M]//朱熹.晦庵先生朱文公文集:卷五十八//朱杰人,严佐之,刘永翔.朱子全书.上海:上海古籍出版社,2002:2778-2780.
[11]杨儒宾.儒家身体观[M].台北:中央研究院中国文哲研究所,2008:364-365.
(1)参见:陈埴.木钟集[M]//陈埴.木钟集.清同治六年东瓯郡斋刻本.按,以下引自《木钟集》此刻本的文字不再一一注明。
(1)参见:高宾.重刊木钟集后序[M]//陈埴.木钟集.明弘治十四年高宾重刻本。
(2)参见:陈思燏.木钟集序[M]//陈埴.木钟集.清同治六年东瓯郡斋刻本。
(1)参见:陈思燏.木钟集序[M]//陈埴.木钟集.清同治六年东瓯郡斋刻本。
[2]黄宗羲,全祖望.宋元学案[M].陈金生,梁运华,点校.北京:中华书局,1986.
[3]叶适.叶适集[M].刘公纯,王孝鱼,李哲夫,点校.北京:中华书局,2010.
[4]朱彝尊.经义考[M]//永2).影印文渊阁藏本四库全书:第680册.上海:上海古籍出版社,2003:635-652.
[5]蔡沈.九峰公集朱文公梦奠记[M]//朱杰人,严佐之,刘永翔.朱子全书:第27册.上海:上海古籍出版社,2002:657.
[6]张宝琳,王棻,孙诒让.光绪永嘉县志[M]//上海书店.中国地方志集成.上海:上海书店,1993.
[7]孙希旦.礼记集解:第3册[M].沈啸寰,王星贤,点校.北京:中华书局,1998:969.
[8]张富祥.宋代文献学研究[M].上海:上海古籍出版社,2006:173.
[9]柳贯,宋濂.待制集:卷十二[M]//永2).影印文渊阁藏本四库全书:第1210册.上海:上海古籍出版社,2003:389.
[10]朱熹.答陈器之问《玉山讲义》[M]//朱熹.晦庵先生朱文公文集:卷五十八//朱杰人,严佐之,刘永翔.朱子全书.上海:上海古籍出版社,2002:2778-2780.
[11]杨儒宾.儒家身体观[M].台北:中央研究院中国文哲研究所,2008:364-365.
(1)参见:陈埴.木钟集[M]//陈埴.木钟集.清同治六年东瓯郡斋刻本.按,以下引自《木钟集》此刻本的文字不再一一注明。
(1)参见:高宾.重刊木钟集后序[M]//陈埴.木钟集.明弘治十四年高宾重刻本。
(2)参见:陈思燏.木钟集序[M]//陈埴.木钟集.清同治六年东瓯郡斋刻本。
(1)参见:陈思燏.木钟集序[M]//陈埴.木钟集.清同治六年东瓯郡斋刻本。