“立言不朽”和春秋大夫阶层的文化自觉  

“To Be Immortal by Writing” and Cultural Awareness of Ministry Class in the Spring and Autumn Period of China

作　　者：过常宝[1] 高建文[1] 

机构地区：[1]北京师范大学文学院,北京100875

出　　处：《北京师范大学学报（社会科学版）》2014年第4期60-65,共6页Journal of Beijing Normal University(Social Sciences)

基　　金：国家社科基金重大项目"中国上古知识;观念与文献体系的生成与发展研究"(11&ZD103);教育部重点研究基地重大项目"西周文献的生成;形态及文化功能研究"(12JJD740007)

摘　　要：春秋时期,有"立德"、"立功"、"立言"以求不朽的观念,一般认为,"三不朽"有价值高低的差别。但根据同一时期"天子令德,诸侯言时计功,大夫称伐"的铭礼,可知"三不朽"实际上表达了天子、诸侯、大夫三个阶层不同的价值追求,其形成有着历史的原因。从"称伐"到"立言"的转变,反映了大夫阶层已经取代天子和诸侯,成为社会舞台的主角。"立言"就是新的意识形态构建过程,它通过"有征"的形式和悠久的巫史传统相联系,并从中获得话语权。In the Spring and Autumn Period of the Chinese history, people have accepted the idea of seeking immortality by ＂conducting virtue＂ , ＂making contributions＂, and ＂writing＂. However, the etiquette in bronze inscription then, which records the virtues of emperors,the contributions of dukes and princes,and the territory taking merits of ministers, suggests that the three ways of being immortal actually represent their value pursuit, which has historical reasons. The transformation from the territory taking to writing implies that the ministry class have already replaced the emperors, dukes and princes and become the leading role of the society. To be immortal by writing in fact reveals the process of the formation of new ideology to obtain the discourse power by verbal quotations.

关 键 词：三不朽 大夫立言 信而有征 话语权 

分 类 号：I206.2[文学—中国文学]