摘要
从本质上来讲,汉代君主颁布的灾异诏书与群臣的灾异奏疏、对策,是对现实灾变现象的一种政治诠释。董仲舒将先秦原有的灾异观念融入儒家政治理念中,开创了灾异谴告的经学阐释先河。两汉以来,士人秉承董仲舒等人的灾异理念,形成了灾异诠释的经学体例。一是原天意,将天人论调作为灾异诠释的基础;二是按经义,将灾异诠释的理论落在儒家经典与经义基础上;三是推阴阳,结合阴阳五行推原灾异乃至救灾策略的颁布,此为灾异诠释的基本模式;四是应人事,即儒士的灾异对策是针对君主与政治。两汉士人希望借助上天谴告起到匡正君主行为的作用。随着政治斗争的愈演愈烈,灾异诠释逐渐沦为斗争工具。
Essentially,the edicts about zaiyi(灾异;disaster)issued by Han emperors and the related memorials to emperors submitted by officials,have constituted a form of political interpretation to real-world calamities.Dong Zhongshu integrated pre-Qin zaiyi concept into Confucian political philosophy,pioneering the classical exegesis of zaiyi qiangao(灾异谴告;admonition of disaster).Since the Han Dynasty,scholars,adhering to Dong’s theory,developed a classical framework for the interpretation of zaiyi.First,they traced the will of Heaven(原天意;yuan tianyi),using the discourse of Heaven-human correlation as the foundation for interpretation.Second,they grounded their interpretations in Confucian classics and doctrines(按经义;an jingyi),anchoring the theoretical basis in canonical texts.Third,they employed the theory of yin-yang wu-xing(推阴阳;tui yinyang),correlating phenomena with cosmological principles to derive strategies for relief,forming the basic model of hermeneutics.Fourth,they linked interpretations to human affairs(应人事;ying renshi),directing their responses toward the ruler and governance.Han scholars sought to rectify imperial conduct through the admonitions of Heaven.However,as political struggles intensified,the interpretation gradually devolved into a tool for factional contention.
出处
《中华文化论坛》
北大核心
2025年第3期4-14,共11页
Journal of Chinese Culture
基金
教育部哲学社会科学研究重大课题攻关项目“中国古代灾异记录汇辑与整理研究”(项目编号:21JZD046)的阶段性成果。
关键词
灾异谴告
经典
天人感应
阴阳五行
zaiyi qiangao
classics
tian ren gan ying(天人感应
Heaven-human resonance)
yin-yang wu-xing
