《三子会宗论》中的遗民思想论析  

On Ming descendants' sentiments in Viewpoint of Relation of Mengzi, Zhuangzi and Quyuan

作　　者：宋健[1] 

机构地区：[1]汕头大学文学院,广东汕头515063

出　　处：《中南大学学报（社会科学版）》2015年第5期38-44,共7页Journal of Central South University：Social Sciences

基　　金：2010年教育部人文社会科学研究青年项目"战国时期的社会转型与诗歌创作演变研究"(10YJC751069);汕头大学科研启动经费项目"庄屈并称现象研究"(STF12014)

摘　　要：觉浪道盛在《三子会宗论》中,视孟子、庄子和屈原同为儒家孤脉的传承者。他设立"怨与怒""天与人"和"生与死"三个命题,以孟子为标准,弥合庄子和屈原之间的差异,最终将三子会宗为一。道盛所论并非着眼于纯粹的学术研究,而是在特殊时代背景下明遗民情志的表达。他通过三个命题层层寄托其光复之心与守节之志,这在遗民中得到了深刻的认同和广泛的响应,因而具有极为浓厚的时代色彩。然而,《三子会宗论》作为一种"六经注我"的阐释方法,也不可避免地在对原著的解读过程中,带有过度阐释的偏颇。In the Viewpoint of Relation of Mengzi, Zhuangzi and Quyuan, Juelang Daosheng viewed Mengzi, Zhuangzi and Quyuan as successors of Confucianism, raising three propositions of Resentment and Anger, Heaven and Humans, Life and Death, taking Mengzi as the criteria, making up the differences between Zhuangzi and Quyuan and finally merging the three into one. In fact, what Daosheng stated was not simply academic research, but implication of Ming descendants’ sentiments. Daosheng, through the three propositions, expressed his ideals of revival and loyalty, which received profound recognition and response, hence hosting strong significance of the time. However, the Viewpoint of Relation of Mengzi, Zhuangzi and Quyuan, as a way of interpreting such classics as Mengzi, Zhuangzi and Chuci, inevitably carries partial misinterpretation in the process of decoding the originals.

关 键 词：《三子会宗论》 觉浪道盛 遗民 孟子 庄子 屈原 

分 类 号：B22[哲学宗教—中国哲学]