“缺憾还诸天地,是创格完人”——《春秋》大义与郑成功的社会实践  

The Great Righteousness of The Spring and Autumn Annals and Koxinga's Social Practice

作　　者：吴海兰 WU Hailan

机构地区：[1]厦门大学历史与文化遗产学院,福建厦门361005

出　　处：《台湾研究集刊》2024年第3期111-128,共18页Taiwan Research Journal

基　　金：2021年度国家社科基金一般项目“唐代前期儒释道三教与史学关系研究”(21BZS142)。

摘　　要：郑成功“性喜《春秋》”,可能是受到闽南地区关帝信仰、晋江的《春秋》科考与钱谦益重视《春秋》大义等多方面的影响。郑成功的社会实践活动深受《春秋》大义的支配:他恪守君臣大义,对南明隆武、永历帝忠贞不二,远胜其父其师;他重视华夷之辨,当国破家亡之际,与父决裂、移孝作忠,坚持抗清十数年,为开拓抗清基地而收复中国台湾,开创了历史新篇。沈葆桢之“缺憾还诸天地,是创格完人”的评价,郑成功当之无愧。Koxinga was fond of The Spring and Autumn Annals,possibly influenced by multiple factors such as the Guandi faith in southern Fujian,the civil service examinations in Jinjiang,and Qian Qianyi's emphasis on the great righteousness of The Spring and Autumn Annals.Koxinga's social practices were deeply governed by the great righteousness of The Spring and Autumn Annals.He abided by the sense of honor of the monarch and his subjects,remaining loyal to the Southern Ming emperors Longwu and Yongli,which far surpassed both his father and teacher.He attached great importance to the distinction between Chinese and“barbarians”.When the dynasty collapsed,he broke with his father,shifted filial piety to dynastic loyalty,and persisted in fighting against the Qing Dynasty for over a decade.He reclaimed Taiwan to establish a base for anti-Qing activities,thus starting a new chapter in history.Shen Baozhen's evaluation of him as“offering imperfections back to heaven and earth,thus shaping a perfect man”is well-deserved by Koxinga.

关 键 词：《春秋》大义 郑成功 社会实践 

分 类 号：K207[历史地理—历史学]