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作 者:袁新国[1] YUAN Xinguo(Zhejiang Academy of Social Sciences,Hangzhou,Zhejiang 310007,China)
出 处:《衡水学院学报》2024年第5期33-38,共6页Journal of Hengshui University
摘 要:汉代大儒董仲舒在解经历史中具有继往开来之地位,继承先儒“以德解经”之思想,提出“《诗》无达诂,《易》无达占,《春秋》无达辞。从变从义,而一以奉天”的解经理论。以此为解经宗旨,以《春秋》经为着重点,认为“德”为“六经”之大义,包含仁、义、礼、智、信、中、和等诸德,总结为仁、义、礼、智、信五常之德。并由通经而致用,提出君圣合一之君德、以德为国之德治和待教而善之德教,形成了自己“以德解经”的理论体系。Dong Zhongshu,a great scholar in the Han Dynasty,had the status of carrying forward the past and opening up the future in the history of interpreting the Confucian Classics.He inherited the thought of"interpreting Confucian Classics by virtue"and put forward the theory of interpreting the Confucian Classics that"There is no fixed interpretation of The Book of Songs,no fixed divination in The Book of Changes,and no unchangeable wording in The Spring and Autumn Annals.We should obey principles flexibly and capture the underlying messages of classics.Then,we should merge these two aspects into one without violating sages'moral instructions or the way of heaven"Taking this as the purpose of interpreting the Classics,The Spring and Autumn Annals as the focus,he held that"virtue"was the cardinal principle of right and wrong in the"Six Confucian Classics",including benevolence,righteousness,propriety,wisdom,good faith,mean and harmony,and summed it up as the five virtues of benevolence,righteousness,propriety,wisdom and good faith.Also,based on the idea of being familiar with the Confucian Classics to achieve practical purposes,he put forward the thought that emperors had the virtue of saints,ie.the virtue of emperors,that emperors ruled a country by virtue,i.e.the rule of virtue,and that human nature required educating to be good,i.e.the education of virtue,thus forming his own theoretical system of"interpreting the Confucian Classics by virtue".
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