从南北风气异同论刘勰“正纬”说  

On Liu Xie's Emendation of Divination Studies from the Perspective of Cultural Similarities and Dissimilarities in the Southern and Northern Dynasties

作　　者：李飞[1] 

机构地区：[1]山东大学文艺美学研究中心,济南250100

出　　处：《北京大学学报（哲学社会科学版）》2014年第1期94-103,共10页Journal of Peking University(Philosophy and Social Sciences)

基　　金：中国博士后科学基金资助项目(2013M530313)阶段性成果;山东大学自主创新基金项目(2011GN001)资助

摘　　要：刘勰对纬书的根本看法是"事以瑞圣,义非配经",即认为纬书只当作为帝王受命之符应存在于现实政治领域,而不应作为与经学相配之"内学"存在于经学诠释领域。在当时南北并立的情势下,前者反映了南北的共同风气,后者则反映了南朝不同于北朝的一大特点,同时也体现了南朝内部侨姓之于吴姓的不同立场。"事以瑞圣"之圣主要不是指孔子,辨明了纬书"事以瑞圣",也就间接地证明了其"义非配经",后者才是刘勰用心所在,也是《正纬》篇得以列入"文之枢纽"的主要原因。通过思想和文学的双重否定,刘勰将纬书剥离于经学,从而保证了"文之枢纽"前三篇所建立起来的以"宗经"为中心的文学秩序的纯洁性,这是《正纬》篇的枢纽意义。这一意义是文学指向的,但并不是通过"有助文章"的肯定实现的,而是通过"无益经典"的否定实现的;这一否定性的枢纽意义不仅体现在《正纬》篇的篇名上,也体现在《序志》篇"酌乎纬"的总体判断上。The dominant view and also Liu Xie＇ s basic view in the Southern Dynasties about divination studies （ divination combined with mystical Confucian belief） were that divination studies should only be considered as the auspicious heralds of Holy Emperors, which existed in the realistic political field, rather than as a supplement to Confucian Classics in the field of its interpretation. And from the ideological and literary viewpoints of double negation, Liu Xie cut off divination studies from Confucian Classics to ensure the purity of the tradition of Classics in a literary sense, which was built in the first three articles of ＂the literary pivot＂, and this was also the reason why Liu Xie included Emendation of Divination Studies in ＂the literary pivot＂ part.

关 键 词：正纬 瑞圣 配经 文之枢纽 

分 类 号：I207.2[文学—中国文学]