經義與史論──王夫之《春秋》學研究

Classical Significance and Historical Comments：A Study on Wang Fu-chih's Exegeses of Spring and Autumn Annals

許松源(Sung-yuan Shu)

指導教授 ： 張元

國立清華大學/人文社會學院/歷史研究所/博士(2008年)

https://doi.org/10.6843/NTHU.2008.00063

摘要

本文旨在依據《春秋》經解傳統的發展脈絡，探討王氏《春秋》學的詮釋思路，以期重新理解經、史相通的學術傳統。王氏說經，頗有新義且自成一家，但在詮釋方式上，則以宋代《春秋》學結合經、史之學的經解理論為主要依據。因此，王氏《春秋》學的詮釋思路需從兩方面加以說明：第一、經、史相通的學術傳統；第二、王氏對經解基本問題的反思和分析。經、史相通是由來已久的學術傳統，儘管在隋唐之後，經、史在分類上各立一部，不相統屬，但在治學觀念及思考方式上，經、史並非走向對立，反而趨於統合。《春秋》學在唐代啖助、趙以下所出現新的經解理論，就是學者致力結合經、史之學的成果，同時也是這學術傳統自我延續的一個重要部分。王氏對經解基本問題的反思和分析，亦可表明經、史相通的傳統是《春秋》經學之所以能自我更新最重要的思想動力。王氏說經的新義之所以具有說服力，原因就他能精細推闡經義內在的史學思路，這是他在經學上致力開拓的領域，也是他最不易被理解的地方。此外，王氏為辨析經、傳疑難，釐清經解問題所特別加以闡釋的一些概念，例如名實、精義、權衡等，也緊緊扣住《春秋》亦經亦史的特性以及經、史相通的學術思路。

關鍵字

王夫之 ； 春秋 ； 經學 ； 史論

並列摘要

My aim in this dissertation is to offer a new understanding of the intellectual tradition of learning the Classics and historiography as a whole via a study of Wang Fu-chih’s approach to interpreting Confucius’s Spring and Autumn Annals in light of the development of the classical hermeneutics of the Annals. Wang’s exegeses of its classical significance are quite original. His way of explication, however, is mainly based on the hermeneutical theory developed during the Sung dynasty; this intellectual tradition calls for combining both classical and historical scholarship in the study of the Annals. I argue that Wang’s approach needs to be explicated along two dimensions: the first is the intellectual tradition of learning the Classics and historiography taken as a whole; the second is Wang’s reflection and analysis of the fundamental issues of classical hermeneutics, such as the effectiveness of the premise, the logic and reason in hermeneutical activity. Although the Classics and historiography are classified into two different categories after Sui and T’ang dynasties, they are traditionally regarded as a closely related whole, for the intellectual ideas and practical approach of the two disciplines tend to converge rather than to run against each other. Now, the new hermeneutical theories of Spring and Autumn Annals, which are founded after Tan Chu(724-770AD.) and Chao K’uang(?) in T’ang dynasty, are the achievements of remarkable scholars’ endeavor of combining both of classical and historical scholarship. On the other hand, the new hermeneutical theories are also an essential constituent of the self-continuation of that tradition. Wang’s reflection and analysis of fundamental questions of classical hermeneutics also prove that the tradition is the most important driving force of the self-innovation in the hermeneutics of the Annals. Wang’s new exegeses are innovative and persuasive because he reveals that the historical way of thinking is integral to the meanings of the classics. This new territory in the study of classics to which Wang devotes himself is, however, the least understood area of his classical hermeneutics. In addition, the way he addresses the difficulties in the interpretation of classical significance, and the concepts he employs—such as Ming Shi (name and reality), Jing Yi (essence), and Quan Heng (weighing the pros and cons)—to address the issues of classical hermeneutics both adhere to the idea that the Annals is both a classics and history in nature and the learning of Classics and historiography are not two but one.

並列關鍵字

Wang Fu-chih ； Spring and Autumn Annals ； Classics ； Historical commets

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