〈王安石拜昭文相制〉在北宋中晚期經史詮釋中的反響

自慶曆時期以降，在社交酬酢中逐漸形成的「真儒」新用法，到了熙寧八年（1075）的〈王安石拜昭文相制〉（簡稱〈拜相制〉）是一個巔峰。原先只流傳於士人之間，用於彼此讚揚的語詞，第一次進入了與當代人物有關的官方文書中。由於這份官方文書是以皇帝的立場所作，必然受到極大的矚目。徵諸「真儒」此後的用例，則更可見其在政治、學術場域中的多重作用。本論文將聚焦於經史詮釋領域。首先分析〈拜相制〉的論述，再著力討論司馬光在其《法言集注》及《資治通鑑》中的爭辯性段落，然後，討論分屬不同學術傳承脈絡中的秦觀、晁說之、楊時、陳祥道等人，在其議論及經史詮釋中，如何以闡述「真儒」之意的方式，回應〈拜相制〉界定王安石為「真儒」的說法。本論文希望透過分析經史詮釋如何涵攝原本在政治領域中的「真儒」一詞，展示經史詮釋中所具有的「政治性」。

關鍵字

王安石；真儒；經史詮釋；政治性；北宋中晚期

並列摘要

From the mid-tenth century onwards, zhenru 真儒 (authentic scholar) had been a term that widely circulated in social occasions to praise a person for their achievements. The social use of the term also had a political implication, namely praising an emperor for his recognition and appointment of authentic scholars. The term gained heavy political weight when Emperor Shenzong of Song (r. 1067-1085) adopted it in his "Imperial Pronouncement of Wang Anshi's Appointment as Zhaowen Grand Councilor" 王安石拜昭文相制, in which he demonstrated his full support of Wang Anshi 王安石 (1021-1086) by granting Wang the supreme authority in morality, scholarship, and administration. Critical responses to this imperial pronouncement emerged in various forms. This paper analyzes the use of the term zhenru in historical and classic commentaries and argues that it had strong political connotations, agreeing or disagreeing with Emperor Shenzong's definition of Wang as an authentic scholar, in such apparently innocent texts in the mid- and late Northern Song dynasty.