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作 者:朱顺龙[1] 郭芷彤 Zhu Shunlong;Guo Zhitong(Department of Culture Heritage and Museology,Fudan University,Shanghai 200433,China)
出 处:《辽宁师范大学学报(社会科学版)》2021年第4期124-131,共8页Journal of Liaoning Normal University(Social Science Edition)
摘 要:《三礼图》或题《三礼图集注》,是北宋第一本解经图录,也是礼器的制作样本,随着疑经改经与古器收藏之风的兴起,文人常言礼图之弊,导致其对礼器建设的影响力常为研究者所忽视。本文以仁宗、哲宗为节点对《三礼图》在徽宗以前各时段的意义与局限重新进行了评估,认为此图在这场思变风潮中虽暴露了其依赖注疏的局限性,但其崇尚周礼的理念与新儒学“复古”的目标相近,在金石学不够完善的情况下,仍可作为参考。而宋初三朝,主导礼器建设的五代旧臣多循唐旧,与《三礼图》理念有所冲突,为礼图制度的施行增加了不确定性。San Li Tu is also called San Li Tu Variorum.It is the first catalogue to interpret classics of the Northern Song Dynasty,and it is also a reference sample of making ritual vessels.However,with the prevalence of the ethos of“Yi Jing Gai Jing”(suspecting and emending the classics)and collecting ancient objects,literati constantly pointed out the shortcomings of this book,leading contemporary researchers to often ignore its influence on the construction of ritual vessels.Therefore,this paper uses the period Renzong and Zhezong as the division points,and re-evaluates the significance and limitations of the San Li Tu in each period before the reign of Huizong.I think although this book exposed its limitations of relying on commentary and subcommentary in this new ethos of thoughts,its idea of advocating“the ritual of Zhou”happened to be close to the ideal of“fugu-archaism”of Neo-Confucianism.As a result,it could still be used as a reference sample when the epigraphy was not maturity.On the contrary,in the early three dynasties of the Song Dynasty,the old officials of the Five Dynasties who led the construction of ritual vessels mostly followed the old system of the Tang Dynasty,which conflicted with the idea of San Li Tu.This situation added uncertainty to the implementation of the system in this book.
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