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  • 學位論文

秦漢之際陰陽五行政治思想研究

The Political Thoughts Derived from Cosmolgical of Yin Yang Wu Xing during Chin and Han Dynasty:A Study on the Origin and Development

指導教授 : 陳鼓應 杜保瑞
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摘要


本文是以殷周以至秦漢的「陰陽五行」概念之源流及演變作為探討對象,以此一時期之史書、子部諸書、五經為經典資源,檢視「陰陽五行」一詞核心意涵,及其相關之概念。 首先是討論商周之際,「五行」一詞概念的起源,由於目前最早的文獻紀錄中,「五行」一詞在《尚書․周書․洪範》僅表示「金木水火土」的物質性意義,即為後世所稱的「五材」。然而在〈洪範〉篇之中,已與「五味」相結合,因此「五行」已不是一個單純的字詞概念,然而及至春秋時期,「五行」擴及至一年之中季節劃分的概念,然而在眾多古籍之前,「五行」是為曆制的概念,迅速地為四季所取代,因此在眾多的古籍之中,「五行」仍然保留其為曆制的看法或類 似性敘述。本章主要是先行考證「五行」的本然性意義與「五材」之外,也將「五行」為曆制的觀念作一番探討與辨析,探討時期上自商周之際下至春秋,其主要探討的原始文獻為《尚書》、《大戴禮記․夏小正》等篇章。 而「五行」的概念自戰國而至秦漢之際,也開始言及「五星」,而「五星」之所以與「五行」之概念相結合,一方面固然是古代天文學的進步與發展所致,另一方面也與西周末年而至秦漢所提出的「陰陽之氣」與「五行之氣」有所關聯,而「氣」的觀點及至秦漢,已成為古人解釋天地萬物的一個最主要的哲學概念,職此之故,「五行」遂與「五星」相結合,基於古人向來有天地崇拜的自然觀,與效法古代聖王之政治觀,於是將「五行」與「五星」相互連結。 再者則是討論「五行無常勝」到「五德相勝」其中概念之相關與差異,並且說明其沿革。也承襲上一章節所言:古人認為「五星聚會」是表示朝代更迭的天文異象作為基礎,而後以《史記》記述之歷史為主要脈絡,與《呂氏春秋》所提出「五行氣勝」的概念,進而討論古代中國對於政權更迭,與古代政治上所謂之三皇五帝、三王五霸聖人政治觀等演變,並如何與鄒衍「五德相勝」之說連結。然後進而論述「五行」的概念如何作為「五德相勝」說的基礎與建構其體系,並 約略說明「五德」之說的政治理論對於正朔與服色等觀念的影響。而「五德」之說又如何產生了朝代更迭的政治預言觀,也進而確立了黃帝在中國歷史與政治上作為始祖的起源地位。 再者則是辨析古人如何以「氣」與陰陽五行,來解釋音樂概念中的自然發生觀,並且由古人對於音律的說明,討論人為所制定的音樂何以同於天地自然陰陽五行的規律,以及「數」的本身如何在古人的觀點中呈現某種自然規律性,如同天象曆法的往復規律性質般的視為某種上天意志的表徵,產生通貫事物原則的效用,並且成為建構音樂的核心元素,進而能夠呼應與調和天地自然,並且說明音律何以成為政治運作的制度。而此觀點在各家學者的闡述之下與發展,「五音」、 「五氣」、與「五行」至此於漢代完成聯繫,納入廣義「五行」的系統中,完成樂之終始法象於天,音律稟於天地陰陽之氣,由其數可推至星曆,其協同民人相和以致同心同德的和諧架構。 基於禮是政治制度最高的運作法則,因此樂與陰陽五行皆成為政治制度中的核心元素;其特徵是由「樂」與「陰陽五行」之基本規範逐步擴充,構築成為天地人秩序的最高原則。是故其必須符合天地變化與生死的概念,並強調人類在此架構中的作用與價值。由於刑德制度仍不能避免災異的發生,所以生與死的概念也必然的建立於禮制之中而呈現出來。這種尊崇天地鬼神與表明順從天地之道的態度,也說明了人對天地自然規律的認知意義,與客觀規律的不可抗性。因而人的生死在此框架中,自是成為一個可以衡量客觀現象的向度。至此「禮」的內涵擴充至「樂」、「陰陽五行」與「刑德」,其中組成的元素之間,已然成為理論的並列前提,而不是相對而不可共融的概念,其相互之間甚至可以相輔相成,進而使得禮制的意涵豐富許多。

關鍵字

陰陽五行

並列摘要


This thesis aims at addressing the issue of providing an insightful perspective into how the political thoughts, during the Chin and Han Dynasty, were derived from the cosmological concept of Ying and Yang, as well as the five elements of Wu Xin (Metal, Wood, Water, Fire, and Earth). The motivation to initiate a research like this lies in the fact that the concept of Ying Yang Wu Xin has been, commonly but unfortunately, regarded as nothing more but archaic superstition by acamedia (especially since the concept of empirical science and technology were introduced into China during the late Qing dynasty). This common belief is reflected in the fact that the majority of the academic analysis surrounding Ying Yang Wu Xin (mainly since the early Republican Era) inclined to conclude that this cosmological system was obscure and absurd. It was not until roughly two decades ago that a more positive attitude towards Ying Yang Wu Xin was adopted by a number of sinologists who are convinced that the ancient cosmological system in China was not simply an archaic practice of superstition. Over the years, their research on Ying Yang Wu Xin offers a different approach to understanding the concept of the system. The path undertaken by those sinologists who adopt a new approach to understanding Ying Yang Wu Xin sheds further light on the mythical system. Based on the light they shed on, my research focus aims at a comprehensive analysis of the structure of the system of Ying Yang Wu Xin. In addition, the way this system evolved over time to be embedded into the political scheme during Chin and Han Dynasty will also be discussed. To fully comprehend the structure, this thesis consults back to a large number of primary sources documenting Ying Yang Wu Xin already existing in the Pre-Chin and Pre-Han eras. The primary sources will be examined chronologically, which makes this thesis different from many other studies on the same subject, since other studies tend to only concentrate on four books (呂氏春秋,淮南鴻烈,春秋繁露,白虎通義) in a non-chronological order. Examining the primary sources makes it clear that the documentation and the discourses on Ying Yang Wu Xin system are established by the aristocracy - the ruling class - which implies that Ying Yang Wu Xin actually is closely associated with politics in the first place. In the first part of the thesis, the evolution of the concept of Ying Yang Wu Xin will be discussed. The significance of Wu Xin starts as the basis on which the earliest Chinese calendar was made. The promulgation of the calendar gave the ruling class a clear direction towards how a country should be managed and administrated. The observation of the celestial bodies Wu Xin (Five Stars: Mercury, Venus Mars, Jupiter, and Saturn ), as well as the Plough (Dubhe, Merak, Phecda, Megrez, Alioth, Mizar, and Alkaid) were later incorporated into the Wu Xin system to be transformed into one complete astronomical system built on the basis of the concept of Ying and Yang. The astronomical system gradually infiltrated through the religious system and eventually through the political system to originate the principals of Wu De (Five Morality) and the myths of San Huang Wu Di (Three Emperors and Five Kings). The myths of San Huang Wu Di, in this regard, are the reflection of the early political establishment based on the astronomical system. More political administrative ideas derived from the astronomical system were introduced afterwards, such as the idea of Wu Yin (Five ancient Chinese musical notes: Sol, La, Do, Re, Mi) to transform what had begun as an astronomical system into a major political scheme efficiently operated during the Chin and Han dynasty .

並列關鍵字

Yin Yang Wu Xing

參考文獻


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