《诗经》学中结构诠释法的形成历程
发布时间:2018-08-01 17:47
【摘要】:《诗》在形成与阐释的过程中,结构承载着重要的意义。以往《诗》学史的研究,关注更多的是师承授受、《诗》学理论、诗意阐发等问题,忽略了传统《诗》学中结构对意义阐释的影响。结构与文字在阐释中都起着作用,而相对于文字,有时候结构更为重要。基于这个认识,本论文探究了先秦两汉《诗》结构在应用与阐释中的作用和意义,以期能对《诗》学史的研究有所裨益。《诗》最初被广泛用于各种典礼,结合西周典礼的仪式与功能,可以看出,《诗》结构是用乐等级与重要性的一种反映。具体而言,根据《风》《小雅》《大雅》《颂》在祭祀礼、飨礼、燕礼、乡饮酒礼等典礼应用的情况,可以看出它们在不同典礼担负功能的差别,而这些典礼本身的重要性就不同,结合这两方面的考虑,《诗》的结构便体现出典礼用乐由低到高的等级。《关雎》之三、《鹿鸣》之三、《文王》之三、《清庙》之三为典礼常用乐,而且通常作为“正乐”出现,相对于同一类别的诗而言,就显得比较重要。它们编在每类诗的最前面,应该与其在典礼用乐的重要性有关。《诗》被用在典礼之中,它不只是仪式符号,也有着语言意义。《诗》通过语言意义,发挥着政治教化和精神引导的功能,维护着社会秩序和伦理常则。从典礼功能与诗的内容来看,《风》《小雅》《大雅》《颂》分别对应“性情化正”、“伦理教化”和“信仰维护”等,即《诗》的分类体现了精神教化由性情到信仰的递进层次。随着时代的变迁,《诗》的功能发生了转变。春秋时代,《诗》在典礼用乐中的符号意义渐渐淡化,显现更多的是在乐教之下对文本的关照。在“乐与政通”和“声与德通”的理论下,季札论乐(包括《诗》)以政德为旨归,师乙论声歌(包括《诗》)以德教为旨归。《诗》的结构——《风》《小雅》《大雅》《颂》,分别对应了政德的高低层次和德性的递进层次。战国中后期“礼崩乐坏”,“古乐”在贵族生活中失去了重要地位,也失去了维护“先王权威与秩序”的作用。此时《诗》已经渐渐与乐脱离。而作为语言文本的《诗》,在诸子百家中也不全被认同:传承者有之,摈弃者有之,更有甚者,认为《诗》会给国家发展带来灾害。这一时期《诗》的阐释主要以儒家为主。目前所见文献中,《孔子诗论》和《荀子》对《诗》的论述显得比较系统。《诗论》视《诗》为王道载体,认为《风》《小雅》《大雅》《颂》由下而上,分别对应了不同的政教功能、社会阶层,也对应着不同的政德层次。《诗论》将《诗》与政道相结合,使《诗》在政治文化中重获生命;而以“性情论”为其阐释理论,使《诗》在“天道”的支撑下,有了再次成为文化权威的可能。《荀子》对《诗》的阐释,与其对整个经典教化体系的认识有关。五经在他看来是一个整体,都是为了述明礼乐而作,而各自又承担着不同功能。所以,《诗》以礼义为旨归,其结构也体现了礼义由低而高的递进层次。与春秋时代相比,《诗论》和《荀子》对《诗》的阐释已经出现了明显变化,它们对汉代《诗》学走向王道化和礼义化,都有着莫大的影响。时至汉代,君主成为政教中心,此时的《诗》进一步承担起王道政治的教化功能。鲁诗学派解《诗》,援“史”入诗,将史事、王道与编次结合起来,将文本编排上的次序转换成政治上的逻辑次序。这种阐释方法,使《诗》的编排意义超过了文字本身,成为解诗中非常重要的因素。鲁诗对编次意义的考虑,重点包括《风》《小雅》《大雅》《颂》的类次、《关雎》《鹿鸣》等为四类诗之首、《关雎》为《诗》之始的意义。鲁诗赋予的编次意义,使《诗》的结构限制、主导着具体诗篇的解释,同时也将他们对《诗》的整体认识,以结构意义的方式更为清晰地展现出来。汉代政治有一个明显的现象——后妃干政,毛诗与此相应,在《诗》阐释中关注了后夫人的德行。毛诗认为《诗》承载着王道兴衰,是现实政道的指导,不但《诗》的内容与政道有关,它的编次也有着深刻的涵义。从《毛诗序》对《诗》的阐释中,可以看出,毛诗非常关注《诗》编排结构的意义,《诗》的结构在阐释中,起着主导性的作用。毛诗在《诗》的编排结构上,特别关心“始”的意义。并把这些“始”与政道教化对应起来:“风化之始”对应《关雎》为三百篇之始;“正始之道,王化之基”对应《周南》二《南》为《风》之始;“国事之始”对应《风》为四类诗之始,;“王道兴正之始”对应《风》《小雅》《大雅》《颂》,这是《诗》转换为政道后的认识。由此可知,毛诗论述“始”的意义,层级而上,从篇之始到风之始、到类之始,最后到王道兴正之始,使《诗》的结构编次与王道教化层次对应起来。不止于此,对于同一类别的诗,《毛序》通过“前正后变”的意义定位,使《诗》的序列承载着王道兴衰的不同阶段。而对于诗的前后顺次,毛诗也将它们赋予了政治意义上的逻辑关联。如二《南》前后诗篇的逻辑次序与关联、《小雅·鹿鸣》至《菁菁者莪》的逻辑次序等。毛诗对文本编次的阐释,使《诗》的意义展现出一种树状的结构,而每篇诗的意义处于这种结构当中。毛诗为《诗》的编次赋予了逻辑的意义,在具体的阐释上,不但《诗》整体、类次、篇次的意义是贯通的,甚至从诗的题旨到章旨、章旨到字词训诂,都被编次的意义所左右。毛诗对《诗》编次意义关照的背后是一种政治理想和理论,他们希望《诗》成为政治范本,从而获得高于现实王权的权威。至此,结构诠释法成为了传统《诗经》学的基本模式。
[Abstract]:In the process of formation and interpretation, the structure carries an important meaning. In the past, the study of the history of "poetry" has paid more attention to the problems of teacher acceptance, the theory of poetry and the interpretation of poetry, and the influence of the structure of the traditional "poetry" on the interpretation of meaning. Based on this understanding, this paper explores the role and significance of the structure of poetry in the Pre-Qin and Han Dynasties in the application and interpretation, in order to be of benefit to the study of the history of "poetry >". Specifically, according to the situation of the application of the ceremonies such as "wind > < Xiaoya > < elegance > < ode > ode > ode" in the ceremony of sacrificial ceremony, ceremony, Yan rite and township drinking ceremony, we can see the difference in the function of the ceremonies, and the importance of these ceremonies itself is different. In combination with the two aspects, the structure of the poem shows the low to high grade of the ceremony. < < Three, < Lu Ming > three, < Wen Wang > three, < Qing Temple > three for the ceremony commonly used music, and usually as "positive music" appears, relative to the same category of poetry, it seems more important. They are in the front of each category of poetry, should be related to the importance of the ceremonies, it is used in ceremony, it is not just ceremonial symbols, In terms of linguistic meaning, < poetry > plays the functions of political enlightenment and spiritual guidance, maintaining social order and ethical norms. From the function of the ceremony and the content of poetry, "wind > < Xiaoya > < elegance > < elegance > < ode >" "respectively corresponds to" temperament "," ethical education "and" belief maintenance "etc., that is, the classification of < poetry > embodies spirit. With the change of the times, the function of the poem has changed with the change of the times. In the spring and Autumn period, the symbolic meaning of the poem gradually desalinated and revealed more about the text under the music teaching. In the theory of "music and political communication" and "sound and virtue", Zai (including < poetry >) was used as political morality. For the purpose, teacher B on the sound of sound songs (including < poetry >) with moral education as the purpose. The structure of < poetry > > wind > Xiaoya > elegance > ode >, corresponding to the high and low levels of politics and morality and progressive level of virtue respectively. In the late Warring States period, "ancient music" lost its important position in the life of the aristocracy and lost the maintenance of "the authority and order of the first king". At this time, < poetry > has gradually separated from music. And as a language text, "poetry >" is not all recognized in all the families of the scholars: the inheritors have, discarded, and more, and think that the poem will bring disaster to the development of the country. The discussion appears to be more systematic. Poetry > poetry > poetry > as the carrier of the king, and thinks that the wind > < Xiaoya > < elegance > < elegance > < ode > > from bottom to top, corresponding to different political and educational functions, social strata, and different levels of political and moral. The theory, under the support of the "heaven", has the possibility of becoming a cultural authority again. Xunzi's interpretation of the poem is related to his understanding of the whole classical teaching system. The five classics seem to be a whole, all for the purpose of explaining rites and music, and their respective functions. Compared with the spring and Autumn period, the interpretation of "poetry > and < Xunzi > has changed obviously. They have a great influence on the" poetry "and the etiquette of the Han Dynasty. When the Han Dynasty was in the Han Dynasty, the monarchy became a political and religious center. Function. Lu poetry school interprets < poetry > and helps "history" into poetry, combines history, kingcraft and succession, converts the sequence of text arrangement into political logical order. This interpretation makes the arrangement meaning of the poem more than the text itself, and becomes a very important factor in the poem interpretation. Elegance > < Great > < ode > < ode > < ode > > the first of the four types of poetry. < Guan > > is the beginning of the poem. The obvious phenomenon - the imperial concubine's politics, Mao's poetry and this corresponding, paid attention to the virtue of the post lady in the interpretation of the poem. Mao's poem thought that the poem was carrying the rise and fall of the king's way, which was the guide of the real political way, not only the content of the poem and the political way, but also the profound meaning of its compilation. "Poetry > the meaning of the arrangement of the structure, the structure of" poetry "plays a leading role in interpretation. Mao's poetry is particularly concerned with the meaning of" beginning "in the composition structure of the poem. And the" beginning "of" the beginning of the Weathering "corresponds to the beginning of the three hundred chapters;" the way of the beginning, the Wang Huazhi base "corresponds to the South > two < < South > for the < Zhou. At the beginning of the wind, "the beginning of state affairs" corresponds to the beginning of the four types of poetry. "The beginning of Wang Dao Xing" corresponds to the understanding of the wind > Xiaoya > elegance > elegance > song >, which is the understanding of the translation of "poetry >" to the political road. At the same time, it corresponds to the teaching level of the king. Not only this, but for the meaning of the same category of poetry, "Mao order >" through the meaning of "front and back change", the sequence of the poem carries the different stages of the rise and fall of the king, and Mao's poetry also gives them the logical connection in political significance. For example, the logical times of the two poems in the South and the front and back. The interpretation of Mao's poetry shows a tree like structure, and the meaning of each poem is in this structure. Mao's poetry has given the logical meaning to the formation of the poem. In specific interpretation, not only the poem > the whole, the class, and the meaning of the text. The meaning is through, even from the theme of the poem to the tenor, the chapter purport to the word exegesis, all of which are left and right to the meaning of the compilation. Mao's poetry is a political ideal and theory behind the significance of the compilation of the meaning of the poem. They hope that the poem will become a political model and thus gain the power that is higher than the reality of the royal power. At this point, the structural interpretation method has become the traditional "Book of Songs >". Basic mode.
【学位授予单位】:湖南大学
【学位级别】:博士
【学位授予年份】:2015
【分类号】:I207.22
,
本文编号:2158358
[Abstract]:In the process of formation and interpretation, the structure carries an important meaning. In the past, the study of the history of "poetry" has paid more attention to the problems of teacher acceptance, the theory of poetry and the interpretation of poetry, and the influence of the structure of the traditional "poetry" on the interpretation of meaning. Based on this understanding, this paper explores the role and significance of the structure of poetry in the Pre-Qin and Han Dynasties in the application and interpretation, in order to be of benefit to the study of the history of "poetry >". Specifically, according to the situation of the application of the ceremonies such as "wind > < Xiaoya > < elegance > < ode > ode > ode" in the ceremony of sacrificial ceremony, ceremony, Yan rite and township drinking ceremony, we can see the difference in the function of the ceremonies, and the importance of these ceremonies itself is different. In combination with the two aspects, the structure of the poem shows the low to high grade of the ceremony. < < Three, < Lu Ming > three, < Wen Wang > three, < Qing Temple > three for the ceremony commonly used music, and usually as "positive music" appears, relative to the same category of poetry, it seems more important. They are in the front of each category of poetry, should be related to the importance of the ceremonies, it is used in ceremony, it is not just ceremonial symbols, In terms of linguistic meaning, < poetry > plays the functions of political enlightenment and spiritual guidance, maintaining social order and ethical norms. From the function of the ceremony and the content of poetry, "wind > < Xiaoya > < elegance > < elegance > < ode >" "respectively corresponds to" temperament "," ethical education "and" belief maintenance "etc., that is, the classification of < poetry > embodies spirit. With the change of the times, the function of the poem has changed with the change of the times. In the spring and Autumn period, the symbolic meaning of the poem gradually desalinated and revealed more about the text under the music teaching. In the theory of "music and political communication" and "sound and virtue", Zai (including < poetry >) was used as political morality. For the purpose, teacher B on the sound of sound songs (including < poetry >) with moral education as the purpose. The structure of < poetry > > wind > Xiaoya > elegance > ode >, corresponding to the high and low levels of politics and morality and progressive level of virtue respectively. In the late Warring States period, "ancient music" lost its important position in the life of the aristocracy and lost the maintenance of "the authority and order of the first king". At this time, < poetry > has gradually separated from music. And as a language text, "poetry >" is not all recognized in all the families of the scholars: the inheritors have, discarded, and more, and think that the poem will bring disaster to the development of the country. The discussion appears to be more systematic. Poetry > poetry > poetry > as the carrier of the king, and thinks that the wind > < Xiaoya > < elegance > < elegance > < ode > > from bottom to top, corresponding to different political and educational functions, social strata, and different levels of political and moral. The theory, under the support of the "heaven", has the possibility of becoming a cultural authority again. Xunzi's interpretation of the poem is related to his understanding of the whole classical teaching system. The five classics seem to be a whole, all for the purpose of explaining rites and music, and their respective functions. Compared with the spring and Autumn period, the interpretation of "poetry > and < Xunzi > has changed obviously. They have a great influence on the" poetry "and the etiquette of the Han Dynasty. When the Han Dynasty was in the Han Dynasty, the monarchy became a political and religious center. Function. Lu poetry school interprets < poetry > and helps "history" into poetry, combines history, kingcraft and succession, converts the sequence of text arrangement into political logical order. This interpretation makes the arrangement meaning of the poem more than the text itself, and becomes a very important factor in the poem interpretation. Elegance > < Great > < ode > < ode > < ode > > the first of the four types of poetry. < Guan > > is the beginning of the poem. The obvious phenomenon - the imperial concubine's politics, Mao's poetry and this corresponding, paid attention to the virtue of the post lady in the interpretation of the poem. Mao's poem thought that the poem was carrying the rise and fall of the king's way, which was the guide of the real political way, not only the content of the poem and the political way, but also the profound meaning of its compilation. "Poetry > the meaning of the arrangement of the structure, the structure of" poetry "plays a leading role in interpretation. Mao's poetry is particularly concerned with the meaning of" beginning "in the composition structure of the poem. And the" beginning "of" the beginning of the Weathering "corresponds to the beginning of the three hundred chapters;" the way of the beginning, the Wang Huazhi base "corresponds to the South > two < < South > for the < Zhou. At the beginning of the wind, "the beginning of state affairs" corresponds to the beginning of the four types of poetry. "The beginning of Wang Dao Xing" corresponds to the understanding of the wind > Xiaoya > elegance > elegance > song >, which is the understanding of the translation of "poetry >" to the political road. At the same time, it corresponds to the teaching level of the king. Not only this, but for the meaning of the same category of poetry, "Mao order >" through the meaning of "front and back change", the sequence of the poem carries the different stages of the rise and fall of the king, and Mao's poetry also gives them the logical connection in political significance. For example, the logical times of the two poems in the South and the front and back. The interpretation of Mao's poetry shows a tree like structure, and the meaning of each poem is in this structure. Mao's poetry has given the logical meaning to the formation of the poem. In specific interpretation, not only the poem > the whole, the class, and the meaning of the text. The meaning is through, even from the theme of the poem to the tenor, the chapter purport to the word exegesis, all of which are left and right to the meaning of the compilation. Mao's poetry is a political ideal and theory behind the significance of the compilation of the meaning of the poem. They hope that the poem will become a political model and thus gain the power that is higher than the reality of the royal power. At this point, the structural interpretation method has become the traditional "Book of Songs >". Basic mode.
【学位授予单位】:湖南大学
【学位级别】:博士
【学位授予年份】:2015
【分类号】:I207.22
,
本文编号:2158358
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