摘要
孔子的知識和思想不僅來源於上古文書、典籍,也來源於上古圖文獻。上古圖文獻數量衆多,曾作爲儀式器具,用於分辨民族關係、溝通神靈、象徵天賦權利。從《山海經》、《齊諧》等物怪之書和現存上古圖文獻看,當時人對鳥獸草木的記録和描繪,其實是對儀式事項的記録和描繪。因此,從本來意義說,"興觀羣怨"、"事父事君"、"多識於鳥獸草木之名"等詩學命題,談的不是文學的審美功能,不是個人情感的抒發,也不是所謂"足以資多識"的博物之學,而是禮儀政教的技能,是對"興於詩,立於禮,成於樂"這個三段式的形象表述。本文主張結合上古文化史上從儀式中心到倫理中心的思想轉變,結合孔子學禮的過程,認識孔子的知識結構和詩學思想,也了解經典世界和前經典世界的深刻聯繫。
Confucius' knowledge and philosophy finds its source not only in manuscripts and scriptures,but also in imagic documents. The latter is massive in amount,used as ritualistic instruments to distinguish ethnic relations,communicate with gods and symbolize natural rights.Viewed from supernatural history(物怪) books like Shanhaijin(《山海經》), Qixie(《齊 諧》) and from existent pre-Qin imagic documents,records and descriptions of that time on animals and plants were actually on ritualistic items. In the original sense,therefore,poetic propositions like'Xing Guan Qun Yuan(興觀群怨),''Serve Father and Monarch,''Learn the names of animals and plants'do not refer to the aesthetic function of literature,expression of personal emotions, or natural historical knowledge for the sake of knowledgeability,but to skills of ritual,politics and cultivation. This paper suggests an understanding of Confucius' knowledge structure and poetic theory,and recognition of the deep correlation between the age of scriptures and the pre-scriptures age,based on the way Confucius himself acquired rituals and the ideological transformation from ritualcentered to ethic-centered in the pre-Zhou cultural history.
出处
《中华文史论丛》
CSSCI
2014年第2期63-93,共31页
Journal of Chinese Literature and History
