两宋时期史学正统观念的发展

发布时间：2018-08-04 15:27

【摘要】：正统观念是传统史学思想的重要内涵。自汉代以来迄于清代,各时代的史学都普遍重视于对历史王朝正统与否的评判。由于时代特点和政治需要不同,各时代史学的正统观念也有差异。以往的史学研究,对历代史学的正统观念虽有涉猎,但多不系统。本期这组专题讨论文章,通过对历代传统史学正统观念系统梳理和探讨,以期揭示其具体内涵、思想本质及其发展变化。汪高鑫的《经学与两汉史学的正统观念》一文,论述了两汉史学正统观念的具体表现:重视宣扬天命王权思想,以为王朝建立的合法性和正统性提出神意解说;通过构建历史王朝统系,以确立史学上的正统主义;通过"摒秦"与"宣汉",来否定秦朝的历史统绪,确定汉朝的历史地位。这都与两汉经学的具体影响密不可分。马小能的《魏晋南北朝史学正统观念的特点》一文,探讨了魏晋南北朝国家分裂与民族融合背景之下史学的正统观念,认为王朝更迭频仍促使史家在史书撰修时的断限、起元及具体内容上都非常注意弥缝与讳饰;强调南北朝时期史学正统之争通过夷夏之辨的方式进行,而结果却是历史文化认同意识的加强。王记录的《两宋时期史学正统观念的发展》一文,肯定两宋时期是中国传统史学正统观念发展的鼎盛时期和转折时期。说它是鼎盛时期,是因为这一时期论正统成为一时风尚,关于正统问题的讨论理论色彩更浓重;说它是转折时期,是因为宋代学者不仅对前代正统问题进行了批判总结,而且开辟了正统理论的新天地。许殿才的《王夫之的正统之辨》一文,认为王夫之作为传统史学正统论的总结者,并不赞成使用正统论进行历史评判,因为其理论根基有先天缺陷,在实际运用中也因遭遇多重困难而导致混乱。王夫之肯定君主是维系天下秩序的核心,立君统以定天下是天经地义,但需要有道统与之配合,才会形成天下有道的理想社会局面。
[Abstract]:Orthodoxy is an important connotation of traditional historiography. Since the Han Dynasty and the Qing Dynasty, the historiography of every era has generally attached importance to judging the orthodoxy of the historical dynasty. Due to the different characteristics of the times and political needs, there are differences in orthodox concepts of historiography in different times. Historical studies in the past have dabbled in the orthodoxy of historical studies, but they have not been systematic. In this issue, the author systematically combs and discusses the orthodoxy of the traditional historiography in the past dynasties, in order to reveal its specific connotation, ideological essence and its development and change. Wang Gaoxin's "Classics and the orthodoxy of the Han Dynasty historiography" discusses the concrete manifestation of the orthodox ideas of the Han Dynasty historiography: pay attention to propagating the idea of "Wang Quan", and put forward the explanation of divine meaning for the legitimacy and orthodoxy of the establishment of the dynasty; In order to establish the orthodoxy in history, to deny the historical unity of Qin Dynasty and to determine the historical status of Han Dynasty, the author establishes the orthodoxy of history by constructing the system of historical dynasties, and denying Qin Dynasty and Xuanhan Dynasty by "holding Qin Dynasty" and "Xuanhan Dynasty". All of these are closely related to the specific influence of the Confucian classics in the Han Dynasty. Ma Xiaoneng's "the characteristics of Historical orthodoxy in Wei, Jin, Southern and Northern dynasties" discusses the orthodox conception of historiography under the background of national division and national integration in Wei, Jin and Southern and Northern dynasties. Both in the Yuan and in the concrete content, great attention was paid to the seclusion and taboo decoration, and it was emphasized that the debate of historical orthodoxy in the Northern and Southern dynasties was carried out by the way of expansing the summer, but the result was the strengthening of the consciousness of historical and cultural identity. Wang Records's "the Development of Historical orthodoxy in the Song Dynasty" affirms that the Song Dynasty was the heyday and turning point of the development of the orthodox concept of Chinese traditional historiography. It was said to be at its peak because it was a period when orthodoxy became a fad and the discussion of orthodoxy was more theoretical; it was a turning point because scholars in the Song Dynasty not only criticized and summarized the orthodox issues of the previous generation. And opened up a new world of orthodox theory. Xu Diancai's the debate on the orthodoxy of Wang Fuzhi argues that Wang Fuzhi, as a summary of the orthodoxy of traditional historiography, does not agree with the use of orthodoxy for historical judgment, because its theoretical foundation is inherently flawed. In practice, there are many difficulties that lead to confusion. Wang Fuzhi affirmed that the monarch is the core of maintaining the order of the world, and that it is only natural and proper to establish the monarch to rule the world, but the ideal social situation of the world youdao can only be formed by the cooperation of the Tao and the monarch.
【作者单位】：河南师范大学社会发展学院;
【分类号】：K092

【参考文献】