何休的“三世”说探析
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摘要
何休的"三世"说是其"三科九旨"的重要内容。董仲舒的"三世异辞"还不能说具有进步的或进化的观念,而何休的"三世"说则有着进步的观念。这种进步的观念不同于欧洲基于线性时间意识的进化论,也不是陈述实然的历史事实,而是"张法太平",是公羊学家应然的王道理想的演进的逻辑;何休历史观的另一个观念是"复古",复古与进化看似冲突,实则孔孟以降之"古"就不是一个客观的时间概念,而是一个投射了自己的道德理想的价值范畴,儒者据以"是古非今",即以此为圭臬来批判现实,开辟未来;"三世"说进一步明确了所"复"的王道理想的实现阶次,两者并不冲突。
Scholars have been conducted thorough study on He Xiu's Three-Phrased Theory or his historical philosophy. They also have a heated discussion on whether Three-Phrased theory belongs to the evaluation theory or not. He Xiu's evolution of Three-Phrases cannot be equal with Europe's linear time-consciousness-based evolutionary theory,nor is it a statement of historical fact. On the contrary,it is just a method with which Gong Yang's scholars advocate the idea of peace and their social and political ideals. Therefore,the evolution of Three-Phrases can be regarded as the development of its historical progress morally. Another concept of He Xiu's view of history is " Restoration",which seems to conflict with evolution. In fact,the " restoration" in Confucius school is not an objective concept of time,but a projection of Confucius' moral ideals,by which Confucians speak highly of the ancient,criticize the present,and open up the future. Hence,the Three-Phrased Theory together with the Restoration Theory,are the main content of He Xiu's conception of history,and,are unified inside,and clearly shows the basic character of practical philosophy reflected in He Xiu's study on Gongyang's learning.
Scholars have been conducted thorough study on He Xiu's Three-Phrased Theory or his historical philosophy. They also have a heated discussion on whether Three-Phrased theory belongs to the evaluation theory or not. He Xiu's evolution of Three-Phrases cannot be equal with Europe's linear time-consciousness-based evolutionary theory,nor is it a statement of historical fact. On the contrary,it is just a method with which Gong Yang's scholars advocate the idea of peace and their social and political ideals. Therefore,the evolution of Three-Phrases can be regarded as the development of its historical progress morally. Another concept of He Xiu's view of history is " Restoration",which seems to conflict with evolution. In fact,the " restoration" in Confucius school is not an objective concept of time,but a projection of Confucius' moral ideals,by which Confucians speak highly of the ancient,criticize the present,and open up the future. Hence,the Three-Phrased Theory together with the Restoration Theory,are the main content of He Xiu's conception of history,and,are unified inside,and clearly shows the basic character of practical philosophy reflected in He Xiu's study on Gongyang's learning.
引文
[1]黄朴民.何休评传[M].南京:南京大学出版社. 1998.
[2]钟肇鹏.春秋繁露校释[M].石家庄:河北人民出版社. 2005.
[3]王永祥.董仲舒历史观再探[J].哲学研究. 1993(9).
[4]王永祥.董仲舒取法于天的历史哲学论纲[J].河北大学学报(哲学社会科学版). 1999(6).
[5]刘付靖.董仲舒真的具有进化论的历史观吗?——与王永祥先生商榷.河北学刊2003(6).
[6]王永祥.董仲舒真的没有进化的历史观吗?——答刘付靖的质疑[J].河北学刊. 2004(5).
[7]司马迁.史记[M].北京:中华书局. 2013.
[8]范晔.后汉书[M].北京:中华书局. 1965.
[9]曾亦.共和与君主——康有为晚期政治思想研究[M].上海:上海人民出版社. 2010.
[10]曾亦.郭晓东.春秋公羊学史[M].上海:华东师范大学出版社. 2017.
[11]何休注.徐彦疏:春秋公羊传注疏[M].阮元编.十三经注疏[Z]北京:中华书局影印本. 1980.
[12]许雪涛.何休公羊三世说及其解经方法[J].学术研究. 2011(4).
[13]段熙仲春秋公羊学讲疏[M].南京:南京师范大学出版社. 2002.
[14]邱锋.何休“公羊三世说”与谶纬之关系辨析[J].天津社会科学. 2012(4).
[15]刘家和,李景明,蒋重跃.论何休〈公羊解诂〉的历史哲学[J].江海学刊2005(3).
[16]吕绍纲.何休公羊“三科九旨”浅议[J].人文杂志1986(2).
[17]郑任钊.何休的《春秋公羊解诂》[A].姜广辉.中国经学思想史(第二卷)[M].北京:中国社会科学出版社. 2003.
[18]张汝伦.以阐释为创造:中国传统释义学的一个特点——以何休为例[J].复旦学报. 2013(4).
[19]黄朴民.何休历史哲学理论探析[J].求是学刊. 1999(1).
[20]陈其泰.春秋公羊三世说:独树一帜的历史哲学[J].史学史研究. 2007(2).
[21]汪高鑫.何休对公羊“三世”说的理论建构[J].陕西师范大学学报哲社版. 2007(1).
[22]刘逢禄.公羊何氏解诂笺[A].清经解[M](第七册).上海:上海书店影印本. 1988.
[23]皮锡瑞.经学通论[M].北京:中华书局. 1954.
[24]刘小枫.儒家公羊派与历史哲学——对现代公羊学问题的一个简扼回顾[J].甘肃社会科学. 2015(6).
[25]杨向奎.论何休[J].兰州大学学报(哲学社会科学版). 1979(1).
[26]李建军.进化与复古的双重变奏——何休“三世说”辨析[J].管子学刊2007(1).
[27]蒙文通.儒家政治思想之发展[A].儒学五论[M].桂林:广西师范大学出版社. 2007.
[28]蒋礼鸿.商君书锥指[M].北京:中华书局. 1986.
[29]邓辉,陈伟.论王船山的“理势”观[J].湘潭大学学报(哲学社会科学版). 2015(3).
[2]钟肇鹏.春秋繁露校释[M].石家庄:河北人民出版社. 2005.
[3]王永祥.董仲舒历史观再探[J].哲学研究. 1993(9).
[4]王永祥.董仲舒取法于天的历史哲学论纲[J].河北大学学报(哲学社会科学版). 1999(6).
[5]刘付靖.董仲舒真的具有进化论的历史观吗?——与王永祥先生商榷.河北学刊2003(6).
[6]王永祥.董仲舒真的没有进化的历史观吗?——答刘付靖的质疑[J].河北学刊. 2004(5).
[7]司马迁.史记[M].北京:中华书局. 2013.
[8]范晔.后汉书[M].北京:中华书局. 1965.
[9]曾亦.共和与君主——康有为晚期政治思想研究[M].上海:上海人民出版社. 2010.
[10]曾亦.郭晓东.春秋公羊学史[M].上海:华东师范大学出版社. 2017.
[11]何休注.徐彦疏:春秋公羊传注疏[M].阮元编.十三经注疏[Z]北京:中华书局影印本. 1980.
[12]许雪涛.何休公羊三世说及其解经方法[J].学术研究. 2011(4).
[13]段熙仲春秋公羊学讲疏[M].南京:南京师范大学出版社. 2002.
[14]邱锋.何休“公羊三世说”与谶纬之关系辨析[J].天津社会科学. 2012(4).
[15]刘家和,李景明,蒋重跃.论何休〈公羊解诂〉的历史哲学[J].江海学刊2005(3).
[16]吕绍纲.何休公羊“三科九旨”浅议[J].人文杂志1986(2).
[17]郑任钊.何休的《春秋公羊解诂》[A].姜广辉.中国经学思想史(第二卷)[M].北京:中国社会科学出版社. 2003.
[18]张汝伦.以阐释为创造:中国传统释义学的一个特点——以何休为例[J].复旦学报. 2013(4).
[19]黄朴民.何休历史哲学理论探析[J].求是学刊. 1999(1).
[20]陈其泰.春秋公羊三世说:独树一帜的历史哲学[J].史学史研究. 2007(2).
[21]汪高鑫.何休对公羊“三世”说的理论建构[J].陕西师范大学学报哲社版. 2007(1).
[22]刘逢禄.公羊何氏解诂笺[A].清经解[M](第七册).上海:上海书店影印本. 1988.
[23]皮锡瑞.经学通论[M].北京:中华书局. 1954.
[24]刘小枫.儒家公羊派与历史哲学——对现代公羊学问题的一个简扼回顾[J].甘肃社会科学. 2015(6).
[25]杨向奎.论何休[J].兰州大学学报(哲学社会科学版). 1979(1).
[26]李建军.进化与复古的双重变奏——何休“三世说”辨析[J].管子学刊2007(1).
[27]蒙文通.儒家政治思想之发展[A].儒学五论[M].桂林:广西师范大学出版社. 2007.
[28]蒋礼鸿.商君书锥指[M].北京:中华书局. 1986.
[29]邓辉,陈伟.论王船山的“理势”观[J].湘潭大学学报(哲学社会科学版). 2015(3).