韩国李朝时期的《尚书》学研究

发布时间：2018-05-03 03:39

  本文选题：韩国 + 李朝时期　； 参考：《山西大学》2016年博士论文

【摘要】：《尚书》是世界上最古老的历史文献,也是中华民族所特有的文化经典。自汉至清,为其作注疏者便层出不穷。当然,除了我国之外,韩国、日本、越南等东亚诸国也都对其有着深刻的研究。尤其是在韩国的李氏王朝时期,解《书》注《书》竟成为了一种风气,盛行于整个学术界,五百年而不衰。当时著名儒者,如退溪李混、星湖李溟、沙溪金长生、西溪朴世堂、湛轩洪大容、茶山丁若镛等,都有关于《尚书》的著作问世。据1994年韩国成均馆大学校《韩国经学资料集成·书经》所录,李氏朝鲜时期注解、阐述《尚书》的作品多达110余种,直逼《四库全书·经部》所收《书》类之总数(四库《书》类57种,存目《书》类79种,合计136种),着实惊人。李氏王朝,以儒治国,当时的官方哲学是被称作“新儒学”的程朱理学(即“性理学”)。其在整个李朝五百年之间一直都居高临下,占据着学界主流思想的显赫地位,牢固而不可动摇。在这样的大背景之下,许多李朝学者都试图通过注经的方式来表达他们的性理学观点。于是,随着权近《书浅见录》的诞生,李朝时期的《尚书》学研究便拉开了序幕。也正是由于性理学思想的影响,李朝《书》学作品几乎都在谈论着理、气、心、性等问题。如权近《书浅见录》主要说理、任圣周《杂著·尚书》重在言气,赵翼《书经浅说》大多明心,李衡祥《瓶窝讲义·尚书》意在见性,其他如尹镌、韩元震、李书九等人,则兼谈理、气、心、性,将程朱理学思想与《尚书》文本完美地融合在了一起。而他们最重视的《尚书》注本,自然是遵朱子意旨、经朱子手定而成的蔡沈之《书集传》了。对于蔡沈《书》学,李朝学者或引用遵从,或怀疑反驳,或分析品评,或以朱论蔡,总之,从前期林泳的《读书札录·书传》到后期朴文镐的《书集传详说》,围绕蔡《传》的《书》学讨论就没有中断过。然而,程朱理学除以理气心性说经之外,还有疑经改经的一面。受此风气影响,李朝《书》学作品又出现了怀疑元典、篡改经文的现象。他们批驳先儒、己意说《书》、肆意删削文字,使得《书经》混乱不堪、面目全非,令人诧异而又惊恐。如朴世堂在其《思辨录·尚书》中屡屡否定前贤、批判众家,将臆测说《书》、由性解《书》的方式发挥到了极致。最终,其被打上了“异端”、“斯文乱贼”的烙印,遭流放而惨死,甚是可惜。同时,在性理学大背景之下,韩国李朝时期的《尚书》学又形成了两种形态。一为独立形态,一为实学形态。独立形态,是指李朝《书》学研究形成了自己的特色,并达到了一定的规模、取得了不小的成就。如他们重视《四书》与《尚书》的互解互析。学者们不仅利用《大学》、《中庸》、《论语》、《孟子》之文来训解《尚书》、分析《尚书》,还通过注释《书经》来对《四书》进行旁说与品评。二者相互诠释、相互印证、相互分析,构成了李朝《尚书》学一道独特的风景。而韩国自古就被称作“君子之国”,故其礼仪文化十分发达。特别是到了李朝时期,家礼、乡约、礼论、礼讼、礼制等集体涌现,以礼解《书》的模式自然而然地就出现在了李朝《书》学的作品之中,实不足为怪。如沙溪金长生的《经书辨疑·书传》就完全将《书》与礼结合在了一起。于是,金集、宋时烈、宋浚吉、李惟泰、俞启、尹宣等承继沙溪学脉,形成了礼学派,开创了朝鲜王朝礼学的时代。然而,在所有的经学典籍之中,韩国学者最为关注的,则是《周易》。这一点,从其国旗为太极旗便可看出。李朝时期世宗大王李堦利用《周易》之阴阳、五行、象数、三才等原理创造了韩人自己的文字(即《训民正音》),并依据太极《易》理思想来治理国家。因此以太极、阴阳、五行、象数等方式注《书》,就成了李朝《尚书》学研究的一大特点。除此,韩国李朝时期又极其重视图说解经的形式,一时间出现了无数部关于图说的作品。如郑之云《天命图说》、李混《圣学十图》、李珥《心性情图》等,俯拾即是、不胜枚举。依此法解说《尚书》之内容,也就成了时代的必然。如尹镌以《人心道心图》说《大禹谟》、白凤来以《益稷无谟为无中含有之图》来说《益稷》等,皆是。当然,对于《尚书》所有的文章,李朝学者最看重《洪范》篇。《韩国经学资料集成·书经》所收《尚书》作品一百一十余种,关于《洪范》的就有十八种,占了总数将近五分之一。原因便在于此篇作者箕子曾东入朝鲜,作八条之教、教其民以礼仪,为朝鲜半岛文明之开化作出了历史性的巨大的贡献。因此,韩国李朝《书》学尤重《洪范》之篇,就不言自明了。他们借《洪范》传箕道、以《洪范》明理学,将《洪范》大法愈推愈细、愈演愈密,乃至于无所不包、无所不容,真李朝《书》学一大特色也。而实学形态,则是指李朝后期受清代朴学影响,学者们借注《尚书》来向性理学发起挑战的一种情形。他们跨越两宋、穿过汉唐、直达先秦,主张向圣人经典学习、向原始儒学复归。故其解《书》,既钦慕先贤,又尊崇古注,如申绰之《尚书古注》、《古尚书》等,皆为此类。同时,实学之风,必然导致经世之学。故此阶段的《尚书》研究,十分重视经世功效与治国谋略,尤其是经筵讲《书》更是充分显示了《尚书》的治政特性,成为李朝《书》学的又一特色。此时,学者的观念,大多由“尊明攘夷”向“北学清朝”转变,他们从《尚书·大禹谟》中提炼出“利用厚生”的思想,解《书》注《书》重农、工、商之发展,使《书》学真正地成为了实学。当然,对于《尚书》研究方法起转向性作用的事件,还是李朝后期考证学的兴起。他们注《书》不再局限于理气心性的阐发,而是向训诂、考据、校勘、辨伪、辑佚等方向转化。如成海应《经翼·书类》、丁若镛《梅氏尚书平》、金正喜《尚书今古文辨》等,皆属此类。于是,此时的《书经》研究有圣王义理,有考据辨伪,亦有经世之用,真可说是达到了李朝《尚书》学的顶峰。总而言之,韩国李朝时期的《尚书》学是在程朱理学的大背景之下发生、发展起来的,这中间又有独立形态与实学形态两种不同的情形,它们共同构建了李朝《尚书》学的辉煌成就。而其根源当然是在中国,故此又为中国力量的完美体现。以《尚书》为代表的经学著作乃天下大经大法所在,放之四海而皆准。故以中国儒学经典为基础,建构和谐完美的东亚文化圈,不仅有利于中、日、韩等国文化之间的交流,其对于东亚稳定与世界和平所做出的贡献,也是不容小视的。
[Abstract]:"Shang Shu" is the oldest historical document in the world, and is also a cultural classic of the Chinese nation. From Han to Qing Dynasties, the annotations are endless. In addition to our country, South Korea, Japan, Vietnam and other East Asian countries have also made profound research. Especially in the period of Lee's Dynasty in Korea, the book > book > book > became the same. A kind of wind, prevailing in the whole academic circle, five hundred years ago. The famous Confucianism, such as Li Xi Li mixture, Star Lake Li Ming, Shaxi Jin Changsheng, Xixi Park hall, zhanxuan Hongda Rong, tea mountain Ding Ruoyong and so on, all have the book about "Shang shu >". According to the 1994 Han Guocheng Museum School < South Korean classics data integration. Book > >, Lee's Korea DPRK As a result, there are more than 110 kinds of writings in Shang Shu, which directly press the total number of the four Treasury books, the classics department and the total (57 kinds of Books > Books > 79 kinds of books, 79 kinds of books, 136 kinds), and the Li's Dynasty, with the Confucianism, the official philosophy at that time was called "Neo Confucianism" ("sex science"). It was in the whole of Li Zhaowu. In this kind of background, many Li Dynasty scholars have tried to express their sexual and Neo Confucian views through the way of annotation. As a result of the influence of sexual Neo Confucianism, the works of Li Dynasty "book >" are almost all talking about reason, Qi, heart, sex and so on. Such as the right near the book, the main reason, the Holy Week, the book of miscellaneous books and the emphasis, Zhao Yi < Book Classics > mostly clear heart, Li Hengxiang's book of lecture notes. The book > is intended to see sex, other such as Yin engraving, the Korean Yuan Zhen, Li Shujiu and so on People, in addition to the perfect integration of Cheng Zhu's theory of Neo Confucianism with the text of "Shang shu >", and the "Shang shu > book", which they most attach to the book, are naturally followed by Zhu Xi's intention and Zhu Xi's book by Cai Shen. In a word, Chua, from the earlier period of Lin Shu's book reading book and book biography to the later period of the book biography of Pu Wen Ho, there is no interruption of the discussion around the book > book >. However, in addition to the theory of Neo Confucianism divided by the theory of Qi and Qi, there is a doubt on the side of the classics. They refute the first Confucianism, their own meaning, "book >" and the wanton cut out of the text, making the book a confused and disordered, astonishing and frightening way. At the same time, at the same time, under the background of the sexual Neo Confucianism, the "Shang Shu" of the Lee Dynasty in Korea has formed two forms. One is the independent form, one is the form of real learning. The independent form is that the study of the Li Dynasty has formed its own characteristics, and has reached a certain scale. As they attach importance to the mutual understanding and analysis of the "four books" and the "Shang Shu", scholars not only use the "University >", "the doctrine of the mean", "the Analects", "Mencius", "Mencius", "Shang book", "Shang shu >" and "the four books" by annotating "Book Classics". The two interpretations, mutual evidence and analysis constitute the unique style of the Li Dynasty "Shang shu > learning." Since ancient times, South Korea has been called "the kingdom of gentleman", so its etiquette culture is very developed. Especially in the period of Li Zhao, family gifts, local covenants, ritual theory, ritual and ritual, and ritual system have springing up. It is no wonder that the mode of "book >" is naturally occurring in the works of Li Zhao < book >, such as the book differentiation and doubt book of Jin Changsheng in Shaxi. This is the combination of "book >" with rites. Then, Jin Ji, song time strong, Song Junji, Li Weitai, Yu Qi, Yin Xuan, etc. inherit the Shaxi study vein, form the school of propriety, and create the age of the Korean king's courtesy. However, among all the classics of Confucian classics, the Korean scholars are most concerned about the "Zhou Yi", which is the flag of Taiji from its flag. It can be seen that Li Jie, the emperor of the Li Dynasty, made use of the Yin and Yang of the Zhouyi, the five lines, the elephant number, the three talents and other principles to create the Han people's own characters (that is, "the training of the people"), and to govern the state according to the Taiji "Yi > theory". Therefore, the "book >" with Tai Chi, yin and Yang, the five lines, the elephant number and so on, became a major feature of the study of the Li Dynasty. During the period of the Lee Dynasty, South Korea attaches great importance to the form of illustrations, and there are numerous works about illustrations. For example, Zheng Zhiyun < heaven destiny diagram >, Li mixture < ten drawings of holy Science >, Li Er < heart and sex Map > etc. Of course, for all of the articles of the Shang Shu, the scholars of the Li Dynasty value more than one hundred and ten kinds of works, including eighteen kinds, about 1/5 of the total. In this article, the author made eight teaching in Korea and taught its people to make a great historic contribution to the civilization of the Korean Peninsula. And even in all embracing and everything, the true Li Zhao < book > is a special feature. And the actual form of learning refers to a situation in which Li Zhao was influenced by the simplicity of the Qing Dynasty in the later period of the Qing Dynasty. The scholars crossed the two song, crossed the Han and Tang dynasties, went straight to the pre Qin period, and returned to the original Confucian classics and returned to the original Confucianism. They admire both the sages and the ancient notes, such as the ancient notes of Shantian, the ancient notes, the ancient books, and so on. At the same time, the wind of the ancient science will inevitably lead to the study of the world. At this time, the ideas of the scholars were mostly changed from "Zun Ming" to "North learning and Qing Dynasty". They extracted the thought of "rich and useful life" from "Shang Shu" and "Dayu Mo >", and solved the development of "book > book > book > heavy agriculture", "work, business" and "book > study". It is the rise of the late Li Dynasty's textual research. They are no longer limited to the elucidation of the nature of Qi. But they are transformed into exegesis, textual criticism, textual criticism, false identification, and collection of anemones. For example, it belongs to the sea, Ding Ruoyong, Shang Shuping, Jin Zhengxi, and the ancient texts of Shang Dynasty, and so on. According to the discrimination and the use of the world, it is true that it has reached the peak of Li Dynasty's "Shang shu > learning". In a word, the learning of Shang Shu in the period of the Lee Dynasty in Korea has developed in the background of Cheng Zhu's theory of Neo Confucianism. There are two different situations between the independent form and the real study form, which together build the brilliant achievements of the Li Dynasty "Shang shu > learning". The root of the Chinese Confucian classics as the basis for the construction of a harmonious and perfect East Asian cultural circle is not only conducive to the cultural exchanges between China, Japan and Korea, but also to the stability of East Asia. The contribution made by the world peace must not be underestimated.

【学位授予单位】：山西大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：K221.04;B312
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本文编号：1836839