唐人注疏引《孔子家语》平议  

Comment on the View of the Kongzi Jiayu in Tang Dynasty

作　　者：王承略[1] 李古月 WANG Chenglve;LI Guyue

机构地区：[1]山东大学儒学高等研究院,济南250199 [2]湖南大学岳麓书院,长沙410082

出　　处：《孔子研究》2023年第6期81-93,159,共14页Confucius Studies

摘　　要：从注疏入手是梳理《孔子家语》“伪书”说发生发展脉络的可行之路。唐代“三礼”注疏对《孔子家语》评价的高低取决于与郑玄《礼》学的契合程度,《毛诗正义》对《孔子家语》的评价与《诗》学内部的毛郑之争相关,这二者均是“疏不破注”的学术家法观念的反映。相比之下,“三礼”注疏与《毛诗正义》之外的唐人注疏对《孔子家语》秉承更为客观理性的态度。概言之,唐人注疏中对《孔子家语》的负面评价大部分是基于礼制问题而产生的。唐宋易代,礼学自身的关注视域发生变化,对《孔子家语》的关注焦点,从经典内部之歧说造成的礼制争议,转移到《礼记·中庸》的分篇上来。在此背景下,王柏正式提出《孔子家语》“伪书”说。Starting from the annotations and paraphrases,it is a feasible approach to trace the development and evolution of the argument regarding the"pseudograph"theory in the Kongzi Jiayu(Family Sayings of Confucius).The evaluation of the annotations on the Kongzi Jiayu in the Tang Dynasty's Three Classics on Rites depends on the degree of alignment with Zheng Xuan's studies on the Book of Rites.The evaluation of the Kongzi Jiayu in Mao Shi Zheng Yi is related to the Mao-Zheng dispute within the study of the Book of Songs,reflecting the academic concept of"annotations that do not break the original text."In comparison,the annotations in the Tang Dynasty,excluding the Three Classics on Rites and Mao Shi Zheng Yi,adopt a more objective and rational attitude towards the Kongzi Jiayu.In summary,the negative evaluations of the Kongzi Jiayu in the Tang Dynasty annotations are primarily based on issues of ritual systems.With the change of dynasties from Tang to Song,the focus of ritual studies shifted from the controversy caused by different interpretations of classics to the separate section of the Zhongyong,which was once part of the Book of Rites.In this context,Wang Bo formally proposed the theory that Kongzi Jiayu is a pseudograph.

关 键 词：《孔子家语》 礼学 唐人注疏 

分 类 号：B241.9[哲学宗教—中国哲学]