《河图》、《洛书》新探  

A New Research on He Tu and Luo Shu

作　　者：任蜜林[1] 

机构地区：[1]中国社会科学院哲学研究所,北京100732

出　　处：《西北师大学报（社会科学版）》2013年第4期37-42,共6页Journal of Northwest Normal University(Social Sciences)

基　　金：国家社会科学基金青年项目"纬书思想研究"(10CZX024)

摘　　要："河图"在先秦最先指一种玉石或典册,后来演化成一种祥瑞。"洛书"的形成晚于"河图",其一开始就被当成一种祥瑞。在汉代,"河图"、"洛书"主要指祥瑞,到了刘歆才把二者与八卦、九畴对应起来。而纬书中的"河图"、"洛书"形式虽然多样,但内容主要是指帝王的受命之图,目的在于说明帝王取得政权的合法性。作为谶纬的《河图》、《洛书》最晚在战国末期逐渐形成,至两汉之际定型,其内容主要包括占星、地理、异闻等,与经学关联较少。这说明《河图》、《洛书》的形成虽然早于《七纬》,但其对《七纬》的影响可能仅在于占星、受命等方面,至于《七纬》中的经学思想则受其影响较小。＂He Tu＂ first referred to a kind of jade or book and later as an auspicious symbol in the pre Qin Period. ＂Luo Shu＂ was formed later than ＂He Tu＂, which started as an auspicious symbol. In the Han Dynasty, ＂He Tu＂ and ＂Luo Shu＂ mainly referred to the auspicious symbol. Liu Xin thought that ＂He Tu＂ is ＂Ba Gua＂ and ＂Luo Shu＂ is ＂Jiu Chou＂. The form of ＂He Tu＂ and ＂Luo Shu＂ is various in WeiShu, but the both contents explained the legitimacy of regime. They began to be written from in the late Warring States Period, and were finished in the Period between the Two Han Dynasties. The main contents of them include astrology, geography, stories, and etc. Finally this paper believes that contents of Confucian Classics are less in He Tu and Luo Shu, and the only part may also be affected by Qi Wei.

关 键 词：《河图》 《洛书》 祥瑞 谶纬 经学 

分 类 号：B232[哲学宗教—中国哲学]