张衡特色经学研究

发布时间：2018-03-21 01:23

本文选题：张衡　切入点：天人经学　出处：《山东师范大学》2014年硕士论文　论文类型：学位论文

【摘要】：在汉代乃至整个中国古代学术史上，张衡都具有重要的历史地位。其同庚友人崔瑷在《河间相张平子碑》中对其评价道：“是以道德漫流，文章云浮，数术穷天理，制作侔造化；瑰辞丽说，奇技伟艺，磊落炳焕，与神合契。”这也是流传下来的历史上对张衡最早的评价。作为一位中国历史上罕见的通才，直到上世纪90年代初期，学界对其认知及研究却仅仅限于两方面，即作为文学家的张衡和作为科学家的张衡，且各成壁垒，几无交接。然而，作为东汉时期的太史令，张衡的学说中包含了很多经学元素，，而与其他经学不同，张衡的经学具有更强的天文学特色。本文试图跳出学界对于张衡的传统认知，从几个方面展示这一学说的产生、归属、以及特色。本文第一章首先介绍了学界对汉代经学和董仲舒的研究情况和研究文献。之后，从萌芽期，畸形期，成熟期三个部分介绍了学界对张衡的认识从单纯的科学家到所谓反迷信反封建再到多方面研究的过程；第二章首先从历史背景上阐述了汉代随着社会经济发展，主导思想由黄老到经学的过程，其次介绍了东汉时期宦官外戚相互专权的政治状况，再次介绍了追索浪漫的楚文化对张衡经学产生的影响，最后由太史令的官职阐述张衡的经学必定带有天文特色；第三章的内容中，首先对张衡论著进行分析，认为其论述中具有着儒家文化的价值观，加之其注重事理，典籍，同时排斥谶文神学，因此当属于古文经学；其次试着对《灵宪》进行分析，说明《灵宪》不仅仅是一部单纯的天文学著作，更是一部阐述上天运行模式，概括天人关系的著作；再次，分析了张衡的天论，本文认为，张衡在天论上的成就，并不仅仅是因为其发现了更多星体，而更重要的是其通过天人关系的原理，形成了一个较为完整的天文图式；最后对张衡的天文器具，以及其对历法的观点进行分析，认为其经学，工具是天文仪器，而他的天文仪器之中，也渗透着天人经学的元素。由以上观点，得出张衡的经学是“建立在‘天人感应’这一论点的基础上，以天文观察为工具，对政策提出建议的一种特色经学”，这一定义。第四章，首先说明作为一名官僚，张衡的经学具有软弱性，其特色经学并不能对东汉当时的政治有着举足轻重的影响，然而这不能代表张衡在科学技术方面为后人所带来的巨大影响。其次，在局限性方面，张衡经学的局限性大概有角色的局限，历史时代的局限，以及技术仪器的局限三点。张衡对于中国的科技发展具有着举足轻重的影响，但同时，其以天文学为工具的特色经学给历史带来了新鲜血液。其不同于传统经学重道轻技的思考方式以及对于天地的独特思考，虽未对东汉的历史产生巨大影响，但依旧是值得后人们称颂的创新之举。
[Abstract]:In the Han Dynasty and even in the whole ancient Chinese academic history, Zhang Heng has an important historical position. His friend Cui Ai commented on him in "Zhang Pingzi Stele in the Hejian Phase": "it is the moral overflow, the article Yunfu, the number of skills poor heaven, production and creation;" "this is also the earliest appraisal of Zhang Heng in the history that has passed down. As a generalist in Chinese history, it was rare until the beginning of -10s," said Gui Ci-li. However, the academic cognition and research are limited to two aspects: Zhang Heng as a litterateur and Zhang Heng as a scientist. However, as the Taishi Ling of the Eastern Han Dynasty, Zhang Heng's theory contains a lot of elements of Confucian classics, and, unlike other studies of Confucian Classics, Zhang Heng's Confucian Classics has a stronger astronomical characteristic. This paper tries to jump out of academic circles' traditional cognition of Zhang Heng. From several aspects show the emergence, attribution, and characteristics of this theory. In the first chapter of this paper, the author first introduces the academic research and literature on the Confucian classics and Dong Zhongshu in the Han Dynasty. Then, from the budding stage, the deformity period, The three parts of mature period introduced the process of academic circles' understanding of Zhang Heng from pure scientists to so-called anti-superstition and anti-feudalism to various aspects of research. The second chapter firstly expounds the process of leading thought from Huang Lao to Confucian Classics in the Han Dynasty with the development of social economy from the historical background, and then introduces the political situation of eunuchs' mutual autocracy in the Eastern Han Dynasty. Thirdly, it introduces the influence of pursuing the romantic Chu culture on Zhang Heng's Confucian classics. Finally, from the official position of Taishi Ling, he explains that the Confucian Classics must have astronomical characteristics. In the third chapter, first of all, the author analyzes Zhang Heng's works and thinks that they have the value of Confucian culture, in addition to their attention to principles, books, and the exclusion of prophecy theology, so they should belong to the study of the Classics of Classics. Secondly, I try to analyze the "Spirit Constitution", and show that it is not only a simple astronomical work, but also a book on the operation mode of heaven and a summary of the relationship between heaven and man. Thirdly, this paper analyzes Zhang Heng's theory of heaven. Zhang Heng's achievements in the theory of heaven were not just because he discovered more stars, but more importantly because he formed a relatively complete astronomical schema through the principle of the relationship between heaven and man. Finally, he made an astronomical instrument for Zhang Heng. And his view of the calendar, that his classics and tools are astronomical instruments, and that his astronomical instruments also permeate the elements of heavenly and human classics. It is concluded that Zhang Heng's Confucian classics is a kind of characteristic Confucian classics which is based on the argument of 'human and heaven induction' and makes suggestions on policy with astronomical observation as a tool. Chapter 4th, first of all, it shows that as a bureaucrat, Zhang Heng's Confucian classics is weak, its characteristic classics can not have a decisive influence on the politics of the Eastern Han Dynasty. However, this does not represent Zhang Heng's great influence on science and technology for future generations. Secondly, in terms of limitations, the limitations of Zhang Heng's Confucian classics probably have the limitation of role, the limitation of historical times, and the limitation of technical instruments. Zhang Heng has an important influence on the development of science and technology in China, but at the same time, Its unique study of astronomy has brought fresh blood to history. It is different from the traditional way of thinking about the emphasis on Tao and light of technology and its unique thinking on heaven and earth, although it has not had a great impact on the history of the Eastern Han Dynasty. But it is still a laudable innovation.
【学位授予单位】：山东师范大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：K234

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