梁元帝江陵焚书史事探微
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摘要
梁武帝、梁元帝均热衷于读书、著书,重视藏书建设,其在位期间的藏书数量达到南北朝高峰。梁武帝专事衣冠礼乐和梁元帝大规模藏书的背后,反映了图书、衣冠礼乐与正朔观、国家统一之间的辩证关系。传统典籍和衣冠礼乐制度所蕴含的文明是中国古代政权正统性的重要依据之一,对维护和促进国家统一具有重要作用。梁武帝的功业显示了图书、衣冠礼乐在为分立政权争取文化正统地位、促进国家统一中具有一定的积极作用。梁武帝、梁元帝的最终失败反映了文化的局限性。国家统一的实现,除了文化建设带来的正统性外,还需要民族融合的成熟和其他条件的支撑。江陵焚书反映了梁元帝面临失败时内心的困惑和不甘。
Emperor Wu and Emperor Yuan of the Liang Dynasty all loved reading and writing books. They paid great attention to collecting books and the number of books reached peak in the reign. Emperor Wu's and Emperor Yuan's love of books and collecting books reflected the dialectical relationship between books, ceremony system, orthodoxy and national unity. The culture in traditional books and etiquette is an important part of Chinese traditional culture, is an important base of regime legitimacy, and has an important impact upon national unity. Success of Emperor Wu indicated that orthodoxy ideas based on books and ceremony system had positive effects on national unity. The failure of Emperor Wu and Emperor Yuan reflected the limit of culture. National unity needs other conditions. Emperor Yuan burning books in Jiangling reflects his bewilderment and unwillingness to fail.
Emperor Wu and Emperor Yuan of the Liang Dynasty all loved reading and writing books. They paid great attention to collecting books and the number of books reached peak in the reign. Emperor Wu's and Emperor Yuan's love of books and collecting books reflected the dialectical relationship between books, ceremony system, orthodoxy and national unity. The culture in traditional books and etiquette is an important part of Chinese traditional culture, is an important base of regime legitimacy, and has an important impact upon national unity. Success of Emperor Wu indicated that orthodoxy ideas based on books and ceremony system had positive effects on national unity. The failure of Emperor Wu and Emperor Yuan reflected the limit of culture. National unity needs other conditions. Emperor Yuan burning books in Jiangling reflects his bewilderment and unwillingness to fail.
引文
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[17]胡克森.论中国古代正统观的演变与中华民族融合之关系[J].史学理论研究,1999(4):50-59.
[18]萧子显.南齐书[M].北京:中华书局,1972:991.
[19]王夫之.读通鉴论[M].北京:中华书局,1975:511.
[20]约瑟夫·奈.软实力[M].北京:中信出版社,2013:11-21.
[2]李延寿.南史[M].北京:中华书局,1975.
[3]丁红旗.《金楼子·聚书》所反映萧绎藏书及齐梁间书籍流通[J].文献,2010(3):96-103.
[4]葛剑雄.江陵焚书一千四百四十周年祭[J].读书,1995(6):3-13.
[5]司马光.资治通鉴[M].北京:中华书局,2012.
[6]姚思廉.梁书[M].北京:中华书局,1973.
[7]赵翼,著.王树民,校证.廿二史札记校证[M].北京:中华书局,2013:260-262.
[8]萧绎,著.许逸民,校笺.金楼子校笺[M].北京:中华书局,2011:517.
[9]李百药.北齐书[M].北京:中华书局,1972:347.
[10]沈约.宋书[M].北京:中华书局,1974.
[11]陈寅恪.隋唐制度渊源略论稿[M].北京:三联书店,2001.
[12]司马迁.史记[M].北京:中华书局,2014:1500-1502.
[13]王鸣盛.十七史商榷[M].上海:上海古籍出版社,2013.
[14]何德章.《南》、《北》史之正统观[J].史学史研究,1990(4):76-78.
[15]李珍.正朔论与政治统治的更迭和延续[J].学习与探索,2008(2):208-211.
[16]董恩林.试论历史正统论的起源与内涵[J].史学理论研究,2005(2):13-22.
[17]胡克森.论中国古代正统观的演变与中华民族融合之关系[J].史学理论研究,1999(4):50-59.
[18]萧子显.南齐书[M].北京:中华书局,1972:991.
[19]王夫之.读通鉴论[M].北京:中华书局,1975:511.
[20]约瑟夫·奈.软实力[M].北京:中信出版社,2013:11-21.