刘歆思想与《白虎通义》思想之比较
发布时间：2019-03-05 18:05
【摘要】：两汉时期的四百多年内(公元前206年—220年)是中国政治环境相对稳定的时期，也是学术异常发达的时期。生于西汉末年的刘歆(约前50年—公元23年)的思想具有代表性。首先在经学思想方面，他继承了父亲刘向的校书事业，作《七略》，力争把《左传》等古文经立于学官，挑起了今古文之争；另外重新排列五经顺序，具有开创性意义。在政治、历史思想上，刘歆依据《左传》、《易传》，用五行相生代替了五行相克，创造了新的五德终始说；他还进一步把律历上的闰的思想运用到政治思想中，极大地丰富了圣王谱系，并借此宣扬了君权天授和“重德薄刑”的思想。最后在哲学思想方面，刘歆主张易学数字观，依据易理来推求、论证历法、音律的合理性——历法之数取法周易之象数，以音律之数取法太极元气、参天两地，以圣王系统取法太极元气，这是刘歆哲学思想体系的核心框架。总而言之，刘歆的思想一方面涵盖了西汉思想的精华，另一方面又开辟了东汉思想之先河，有承上启下的作用。 东汉章帝建初四年(79年)，章帝主持召开了全国性学术盛会——白虎观会议，根据会议结果整理而成的《白虎通义》集当时学术之大成。在经学思想上，刘歆大力提倡古文经传并使其与今文相抗衡，《白虎通义》则相当重视古文经传，并出现了今古文融合的倾向。在经的顺序和数目上两者有同有异，刘歆的五经排列顺序，《白虎通义》一方面继承之，另一方面亦采录别说。刘歆把易列在群经之首，《白虎通义》则采录了两种排列顺序。另外，《白虎通义》继承了刘歆五经乃五常之载体的看法，但内容有所不同。在政治、历史思想方面，《白虎通义》中体现了当时政治家、思想家根据政治的需要，对“内圣外王”、治国安邦、统一思想之道进行一系列深刻思考、讨论，最终以“德治”与“仁治”的思想为治国之根本，发展、创新了在刘歆政治思想中并未被强调的“重德薄刑”的思想，并在加强中央集权的同时，另一方面强调对君权的限制，体现了尚贤、民本等可贵思想。《白虎通义》在历史观上与《世经》相比，其特点是兼取各家、博采众说，和刘歆的为政治服务的目的不同，，更倾向于学术化和神学化。哲学思想上，
[Abstract]:The four hundred years of Han Dynasty (206 BC-220 BC) was a period in which China's political environment was relatively stable, and it was also an extremely developed academic period. Liu Xin, born in the late Western Han Dynasty (about 50 years-23 AD), is representative of his thoughts. First of all, he inherited his father Liu Xiang's school career, made "Seven Strategies," and strived to put Zuo Zhuan and other ancient scriptures on the official, provoking a dispute over modern and ancient texts. In addition, he rearranged the order of the five scriptures, which was of pioneering significance. In terms of politics and historical thought, Liu Xin based on Zuo Zhuan, Yi Zhuan, replaced the five elements with five elements and created a new theory of five virtues. He also further applied the leap thought in the legal calendar to the political thought, greatly enriched the family of saints and genealogy, and thus publicized the idea of the authority of the emperor and the thought of "attaching importance to virtue and thin punishment". Finally, in the aspect of philosophical thought, Liu Xin's master Zhang Yi's digital view, based on Yi Li, reasoned the rationality of calendar method and phonological law-the number of calendar method took the image number of Zhou Yi, the number of phonological law took Tai Chi Yuan Qi, and took the two places of heaven and earth. This is the core frame of Liu Xin's philosophy system. In a word, Liu Xin's thought on the one hand covered the essence of the Western Han Dynasty thought, on the other hand, opened up the thought of the Eastern Han Dynasty, which has the function of connecting the above with the next. In the first four years of the Eastern Han Dynasty (79), Zhang Emperor presided over a national academic conference-White Tiger View Conference. According to the results of the conference, the collection of "White Tiger Tongyi" was a great academic success at that time. In the thought of classics study, Liu Xin strongly advocated the ancient scripture biography and made it compete with the present text, White Tiger Tongyi attached great importance to the ancient text biography, and appeared the trend of fusion of the ancient text. There are differences in the order and number of scriptures. Liu Xin's order of the five scriptures, on the one hand, inherits it, on the other hand, it is also recorded. Liu Xin listed Yi at the top of the Group Sutra, while White Tiger Tongyi recorded two order of arrangement. In addition, White Tiger Tongyi inherits Liu Xin's view that Wu Jing is the carrier of the five permanent, but the content is different. In terms of politics and historical thought, "White Tiger Tongyi" reflected the statesmen and thinkers of that time, according to political needs, they made a series of profound thoughts and discussions on the "internal sage and the king", the ruling of the country and the security of the country, and the unity of thought. Finally, the thought of "ruling by virtue" and "ruling by benevolence" was the foundation of governing the country, developed, innovated the thought of "attaching importance to morality and thin punishment" which was not emphasized in Liu Xin's political thought, and while strengthening the centralization of power, on the other hand emphasized the restriction on the power of the monarchy. In comparison with the Book of the World, White Tiger Tongyi is characterized by the combination of various schools of thought, which is different from Liu Xin's purpose of serving politics, and tends to be academic and theological. In philosophy,
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2006
【分类号】：B234.99;K234.1
本文编号：2435155
[Abstract]:The four hundred years of Han Dynasty (206 BC-220 BC) was a period in which China's political environment was relatively stable, and it was also an extremely developed academic period. Liu Xin, born in the late Western Han Dynasty (about 50 years-23 AD), is representative of his thoughts. First of all, he inherited his father Liu Xiang's school career, made "Seven Strategies," and strived to put Zuo Zhuan and other ancient scriptures on the official, provoking a dispute over modern and ancient texts. In addition, he rearranged the order of the five scriptures, which was of pioneering significance. In terms of politics and historical thought, Liu Xin based on Zuo Zhuan, Yi Zhuan, replaced the five elements with five elements and created a new theory of five virtues. He also further applied the leap thought in the legal calendar to the political thought, greatly enriched the family of saints and genealogy, and thus publicized the idea of the authority of the emperor and the thought of "attaching importance to virtue and thin punishment". Finally, in the aspect of philosophical thought, Liu Xin's master Zhang Yi's digital view, based on Yi Li, reasoned the rationality of calendar method and phonological law-the number of calendar method took the image number of Zhou Yi, the number of phonological law took Tai Chi Yuan Qi, and took the two places of heaven and earth. This is the core frame of Liu Xin's philosophy system. In a word, Liu Xin's thought on the one hand covered the essence of the Western Han Dynasty thought, on the other hand, opened up the thought of the Eastern Han Dynasty, which has the function of connecting the above with the next. In the first four years of the Eastern Han Dynasty (79), Zhang Emperor presided over a national academic conference-White Tiger View Conference. According to the results of the conference, the collection of "White Tiger Tongyi" was a great academic success at that time. In the thought of classics study, Liu Xin strongly advocated the ancient scripture biography and made it compete with the present text, White Tiger Tongyi attached great importance to the ancient text biography, and appeared the trend of fusion of the ancient text. There are differences in the order and number of scriptures. Liu Xin's order of the five scriptures, on the one hand, inherits it, on the other hand, it is also recorded. Liu Xin listed Yi at the top of the Group Sutra, while White Tiger Tongyi recorded two order of arrangement. In addition, White Tiger Tongyi inherits Liu Xin's view that Wu Jing is the carrier of the five permanent, but the content is different. In terms of politics and historical thought, "White Tiger Tongyi" reflected the statesmen and thinkers of that time, according to political needs, they made a series of profound thoughts and discussions on the "internal sage and the king", the ruling of the country and the security of the country, and the unity of thought. Finally, the thought of "ruling by virtue" and "ruling by benevolence" was the foundation of governing the country, developed, innovated the thought of "attaching importance to morality and thin punishment" which was not emphasized in Liu Xin's political thought, and while strengthening the centralization of power, on the other hand emphasized the restriction on the power of the monarchy. In comparison with the Book of the World, White Tiger Tongyi is characterized by the combination of various schools of thought, which is different from Liu Xin's purpose of serving politics, and tends to be academic and theological. In philosophy,
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2006
【分类号】：B234.99;K234.1
【引证文献】
相关硕士学位论文 前1条
1 张侨;论刘向刘歆的文学创作及其文学观[D];湖南师范大学;2010年
本文编号：2435155
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