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作 者:陈斯怀[1] Chen Sihuai
出 处:《中原文化研究》2023年第5期111-119,共9页The Central Plains Culture Research
基 金:河北省社会科学基金一般项目“《毛诗传笺》的诗学观念研究”(HB20ZW011)。
摘 要:灾异观念起源于先秦,盛行于汉代。灾异观念的理论体系和官方记录模式在汉代基本确立。东汉郑玄的《毛诗笺》吸收流行的灾异观念,对《诗经》的灾异之象进行揭示,既拓展了《诗经》的灾异内涵,又表现出较为节制、审慎的态度。这可能与郑玄以“比兴”说《诗》,大量的物象和事象被置于“比兴”视野下理解,而不是视为灾异有关。《毛诗笺》延续西汉以来天人感应、灾异谴告的传统,同时把东汉末年的时政与郑玄个人经验投射到西周末年的历史中,形成灾异的末世论调。郑玄特别关注君德与灾异的关系,从灾异谴告的角度对君主无德提出批评,与此相应,他又期待有德之君的出现,并且在天人感应的框架下提出“政平气和”的理想。这种理想强调阴阳和、风雨时、丰年至,体现了以农业为本的社会核心愿景。The concept of disaster and anomaly was originated in the pre-Qin period and prevailed in the Han Dynasty.The theoretical system and official record mode of the concept of disaster and anomaly were basically established in the Han Dynasty.Zheng Xuan’s Mao Shi Jian absorbed the popular concept of disaster and anomaly,and revealed the image of disaster and anomaly in The Book of Songs,which not only expanded the connotation of disaster and anomaly in The Book of Songs,but also showed a restrained and prudent attitude.This may be related to Zheng Xuan’s interpretation of The Book of Songs with“Bixing”(比兴).A large number of objects and events were understood from the perspective of“Bixing”,instead of being regarded as disasters and anomalies.Mao Shi Jian continued the tradition of interaction between heaven and humans and revelation of disaster and anomaly since the Western Han Dynasty.At the same time,it projected the current politics of the late Eastern Han Dynasty and Zheng Xuan’s personal experiences into the history of the late Western Zhou Dynasty,which had formed the eschatology of disaster and anomaly.Zheng Xuan paid special attention to the relationship between monarch’s virtue and disaster-anomaly,and criticized the monarch’s lack of virtue from the perspective of disaster and anomaly.Accordingly,he looked forward to the emergence of a virtuous monarch,and put forward the ideal of“Zheng Ping Qi He”(政平气和)under the framework of interaction between heaven and humans.
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