從敘事文學角度看《左傳》《國語》的關係
王 靖 宇
提 要
《左傳》與《國語》二書之間的關係，歷來學者討論的很多，但多由內容、文字、文法、語彙等方面入手。本文則嘗試從敘事文學角度，對此一課題作進一步之探討，並以二書所載的「申生之死」事件為實例，重加分析。結果和大多數學者的看法一致，即二書既非由一書化分而成，亦非由一人所作。儘管如此，二書間顯然也存在著非比尋常的密切關係。就申生事件來看，不但二書所敘細節多所雷同，有時甚至連措辭也完全一樣。在尚無法證實二書所取料相同之前，而《國語》編寫者曾採用過《左傳》的可能性又微乎其微，《左傳》作者曾參考並採用過《國語》的可能性應可存在。
An
Examination of the Relation between Tso-chuan and Kuo-yu from the Viewpoint
of Narrative Literature
John C.Y.Wang
The issue of the textual relation between Tso-chuan and
Kuo-yu has been extensively discussed by scholars. Most of them，however，have
written in terms of content, language, grammar, and vocabulary. The present study is an
attempt to reexamine the issue from the point of view of narrative literature, using the
narrative of Shen-sheng as an actual example. The result of this new study tallies well
with the prevailing view among academic circles: the two books were not off-shoots of one
common larger work; nor were they written by one common author. The fact remains, however,
that the two books seem to bear an unusually close relationship with each other. In the
narrative of Shen-sheng, for example, not only many of the details narrated are similar,
but there is an uncanny resemblance in wording in places as well. Three possible
explanations for this intriguing phenomenon maybe advanced: that the two authors involved
used the same original materials, that the author of Tso-chuan had consulted kuo-yu,
and vice versa. Given the evidence available now, the second explanation would seem to be
the most plausible of the three.
Keywords:
Tso-chuan Kuo-yunarrative literature
華嚴宗性起思想的形成
廖 明 活
提 要
「性起」觀念在華嚴教學裡佔有重要位置，史家每把它跟天臺宗的「性具」觀念對舉，視之為華嚴宗思想的主要標識。本文對性起觀念的來源及其在早期華嚴宗教學裡的意義作出分析。「性起」觀念源出六十卷本《華嚴經》之〈如來性起品〉，而此品所謂「性起」，基本上是指如來所顯現的各種性相。又此品分述如來所顯現諸性相，在說明如來的智慧性和覺性為無所不及時，提出一切眾生悉具如來的智慧性和覺性的說法。這說法在華嚴宗教學的始創者智儼（602-668）的著作裡，得到開展，成為智儼的性起思想的主眼。又智儼界定了「性起」一辭的涵義，對「性起」跟「緣起」的關係、「性起」跟「緣修」的分別等問題，都有清楚說明，奠定了華嚴宗性起思想的基礎。智儼的弟子法藏（643-713）為華嚴宗教學體系的建立者。法藏除了像智儼般自眾生因地的層面講性起外，同時亦從如來果地的層面陳述性起。更值得注意者，是法藏把性起觀念跟華嚴教學的一即一切、相融無礙的宇宙觀連結，從而突出了性起觀念在華嚴思想整體的意義。
The
Formation of the Teaching of "Nature Origination" in Hua-yen Buddhism
Liu Ming-wood
The teaching of "nature origination" (hsing-ch'i性起)
is generally regarded as an important component of Hua-yen thought, and this paper
examines its origin and early history. The term "nature origination" is derived
from the title of chapter 30 of the 6O chuan version of the Avatamsaka Sutra, where
it is used to refer to the manifestation of the characteristics of the Buddha. On
depicting the Buddha's characteristics of wisdom and enlightenment, the Sutra speaks about
their presence in every sentient being; and this thought of the omnipresence of the
Buddha's nature of enlightenment underlies the teaching of nature-origination of Chih-yen
智儼 (602-668) and Fa-tsang 法藏 (643-713), the founders of the Hua-yen School
華嚴宗. Both Chih-yen and Fa-tsang use ideas denoting man's inherent essence of
enlightenment, such as "Buddha-nature" and "tathagatagarbha" to
explain the meaning of "nature origination". Both contrast the teaching of
"nature origination" with the teachings of "dependent origination" (yuan-ch'i緣起)
and "conditioned practice" (yuan-hsiu緣修), with an eye to highlighting
the notion of inherent enlightenment. Different from Chih-yen's exposition of "nature
origination" which focuses on the aspect of cause, Fa-tsang𠏋 interpretation of
"Nature origination" comphasizes the aspect of fruit. Fa-tsang further eonneets
the teaching of "Nature origination"with the Hua-yen teaching of universal
harmony, presenting the former as the theoretical basis of the latter.
Keywords:
Buddha-nature Chih-yen
conditioned practice dependent
origination
essence of enlightenment Fa-tsang Hua-yen
School
nature-origination tathagatagarbha
韻律分析在宋詞研究上
之意義
林 玫 儀
提 要
古籍電腦化雖是必然之趨勢，但一般只是提供全文檢索，以詞學方面說，只能就作者、詞牌、字數、詞彙、頁碼及詞作正文查詢，倘若要查詢《全宋詞》中，有多少體式為《詞譜》、《詞律》所失收？宋詞中究有多少不同之協韻方式？二家互見之詞作究有多少？乃至在任一作家之詞作中，某字曾用與何字協韻等，則無法提供。是故筆者針對全文檢索之盲點，另行設計「全宋詞」檢索系統。將唐圭璋《全宋詞》及孔凡禮《全宋詞補輯》二書所收，共二萬一千三百九十首詞（含存目）之作者、詞牌、字數、調式、韻字等輸入電腦，除供歸納及對此外，尚可依韻法將字作系聯，作為詞韻研究之重要資料。
本文旨在說明建立此資料庫之方法以及其在詞學研究上價值，分為兩大部分：
一、說明在建立韻譜檢系統時臨之困難，主要有四點：
1.版本不同所形成之困擾，
2.破法有誤而造成之差異，
3.分片不同而造成之困擾，
4.協韻與否所導致之困難。
二、說明韻律分析對詞學研究提供之貢獻，主要有七點：
1.訂補既有之詞調及體式，
2.辨認原已失去之詞調名，
3.有助於詞困惑之解決，
4.可校對重篇及和韻之作，
5.有助於協韻方式之了解，
6.可釐清調名同異之困擾，
7.有助於韻部分合之研究。
The Significance of
Yun-Lu Analysis in
Studies of Song
Ci
Lin Mei-yi
Although the computerization of classical texts has become
inevitable, its use is still limited to on-line index search. In terms of ci
studies, it only offers help to inquiries such as authors, tune titles, numbers of
characters, vocabularies, frequencies of certain words, page numbers, and texts. However,
computerization has offered little help to questions such as how many modes in Quansongci
are not included in Cipu and Cilu? how many rhyming patterns are there in Song
ci? how many ci works are attributed to more than one author? and in works of a certain
author, what characters rhyme with a certain character? Aiming to eliminate the blind
spots of on-line index search, I have established a new system of Quansongci index
search. I have therefore keyed in the 21, 390 ci works in Tang Guizhang's Quansongci
and kong Fanli's Quansongci buji, including their authors, tune titles,
numbers of characters, patterns, and rhymed characters. The new system can be used not
only for compare and contrast, but for associating rhymed characters according to rhyming
patterns.
This essay attempts to demonstrate the methodology used to
establish this new index system as well as the value of it in ci studies. It is divided
into two parts:
1.It explains the difficulties in establishing the yunpu
index system. There are fur problems: (l) there are multiple editions; (2) there are
variations caused by mistakes of pofa; (3) there are cases of confusion caused by
variations of fenpian; (4) there are ambiguities caused by the existence or
non-existence of rhyming.
2.It explicates the value of yun-lu analysis in ci
studies. It makes seven major contributions: (l) it supplements the musical modes and
styles known to us; (2) it traces the names of musical modes that have been lost; (3) it
clarifies cases of confusion in ci studies; (4) it offers access to repetitions and
matching works; works; (5) it enables us to understand rhyming patterns; (6) it helps to
solve the problem of names of modes; (7) it benefits the study of
yunbu.
Keywords:
Cilu Cipu Quansongci Quansongci
buji
Songci Ciyun meter cilu
cipu
cipai (tune title) cidiao(musical mode)
diaoshi (pattern) fenpian pofa
index of the on-line search Wan Shu
Tang Guizhang Kong Fanli
從劉三吾《孟子節文》論君權的限制與知識份子之
自主性
朱 榮 貴
提 要
明太祖命令劉王吾(1313-1399)刪《孟子》中不便於他專制統治之處而作成《孟子節文》。本文由《孟子節文》來討論儒家的經典是否具有神聖與完整性，足以一方面使君權正當化，同時亦可牽制君權無限制的擴展，完成知識份子之自主性。
從《孟子節文》的編撰過程中，我們可以看出即使在皇權極度高漲的情況下，在恐怖政治彌漫社會的困境中，儒者仍舊擁有相當大的資源及很高的地位來反抗暴政的壓迫。經典的傳統及禮制的權威都在皇權之上，可以作為支持儒者抗爭的道德性及政治性之依據。在理論上，儒家傳統是帝制合法性的依據。所以皇帝無法全面的、正面的反抗儒家傳統，造成自己統治權力的動搖。同時皇帝並沒有擁有詮釋儒學的唯一的權力，所以儒者就具有批評、反抗「官方」思想的力量與身份。但是儒者的自主性或抗爭權力從來沒有被制度化，因此沒有在歷史上充分發揮它的職權及潛力。
The Scope of the Imperial Power and the Autonomy of the
Intellectuals in the Early Ming: Reflections on the Meng-tzu chieh-wen
Chu Ron-guey
The autocratic emperor Ming T'ai-tsu ordered his minister
Liu San-wu (l313-1399) to purge those passages in the Mencius that are not
beneficial to his authoritarian rule. The result was a expurgated version of the classic,
which was decreed as the standard for the civil service examination. This article
discusses the contents of the expurgated text and its implications regarding the dynamic
tension between the emperor and the Confucian intellectuals.
Keywords:
Meng Tzu Ming T'ai-tsu
羅整奄的理氣論
鍾 彩 鈞
提 要
羅整菴是明代程朱學派的重要代表，卻以「理氣為一」
之說著稱，近幾十年更為中國大陸學界盛推為「唯物主義」。本文目的在分析整菴理氣論的內涵，以求得正確的定位。
筆者以為整菴的理氣論有過渡的、折衷的性格，他一方面承認氣的決定性格，一方面又堅持理的恆定與無所不在，結果造成「理氣渾一、理一分殊」的學說，同時兼顧理與氣的重要性。
為了弄清整菴理氣論的形態，筆者又取明道、伊川、朱子的理氣論做比較。筆者以為整菴理氣論乃將朱子的二元論轉回明道伊川的一元論；而在一元論中，他一方面沿襲明道善惡皆天理之說，一方面又像伊川般以理為靜定而無所不在的規範。因此其理論是折衷形態的。
The
Theory of Principle and Material Force of Lo Ch'in-shun
Chung Tsai-chun
This article is a study of Lo Ch'in-shun's doctrine of
Principle and Material Force. Its main purpose is to clarify its ambiguity and to give it
a proper place in the history of Chinese philosophy.
In the history of Chinese philosophy Lo has been interpreted in
different and even contradictory ways. He was acknowledged as a representative of the Chu
Hsi school, but he held a monistic view of Principle and Material Force, which is
different from Chu's dualistic view. In recent decades scholars of Mainland China even
praised him as a materialist. My article points out that his doctrine is characterized by
eclecticism. On the one hand, he admitted the determinative nature of Material Force; on
the other, he insisted the eternity and universality of Principle. As a result, he
proposed the doctrine of "oneness of principle and differentiation of
particulars," which indicates that these two elements go side by side and are equally
important.
The author then compares Lo's doctrine with those of Ch'eng Hao,
Ch'eng I, and Chu Hsi. Lo's doctrine is a return from the dualism of Chu Hsi to the monism
of the Ch'eng brothers. As a monist, Lo accepted Ch'eng Hao's doctrine that both good and
evil are Heavenly Principle, while he is similar to Ch'eng I in thinking that Principle is
unmoved, omnipresent law of the world. From these characteristics it seems proper to call
his doctrine eclecticism.
Keywords:
Neo-Confucianism Lo Ch'in-shun Ch'eng
Hao
Ch'eng I Chu Hsi
當代儒者的孟子學解釋之分析 －以唐君毅、徐復觀、牟宗三為中心
黃 俊 傑
提 要
本文分析唐君毅、徐復觀、牟宗三等王位當代儒者對孟子學的解釋，釐清其所蘊涵之思想史意義。全文論述共分五節：第一節說明孟子學是檢視當代儒家學者間異同之極佳指標，故通過唐牟徐三先生對孟學之解釋，可以略窺當代儒學思想之動向。第二節則對唐牟徐三先生思想與學術之同調及其異趣，加以比較析論。第三節探討唐牟徐三先生對孟子心性論所提出之不同解釋，並說明所以致此之原由。第四節則分析三氏對孟子政治思想之看法及其差異。第五節則就唐牟徐三先生的孟子學解釋之優劣短長略加評𣎴引申，並說明我們從當代儒家之孟學解釋中所獲得之啟示。
關鍵詞 :
孟子 唐君毅 徐復觀 牟宗三
Three Contemporary Interpretations of Mencius: T'ang Chün-i,
Hsu Fu-kuan, and Mou Tsung-san
Huang
Chün-chieh
This essay explains (in Section A) how the contemporary
trend of thought in China is best understood by understanding three representative
thinkers?views on the Chinese pivotal thinker, Mencius. After (in Section B) making
comparisons of their thrusts of thinking in general, the essay (in Section C) considers
their differing views on Mencius?theory of the heartmind, followed by (in Section D) a
consideration of their differing views on Mencius' political theory. Finally (in Section
E) a brief assessment is made on their strengths and our task ahead which they pointed out
via their weaknesses.
新女性－－
五四婦女的自我解放
彭 小 妍
提 要
民國初年，中國女性意識到她們應該和男人一樣，成為獨立自主的人。女性開始爭取受教育、繼承財產和婚姻自主的機會。許多雜誌專事處理婦女問題，著名學者和一般讀者都紛紛為文，討論婦女獨立自主的相關議題。
中國現代女作家崛起於這樣的文化環境中，自然發展出足以反映時代的寫作特性，例如婦女解放的呼籲、女性在性問題上的覺醒、對教育的渴望、經濟獨立等等。本文探討二、三○年代崛起的王位女作家如何表達這種心聲。白薇
(1894-198?)、廬隱 (1899-1934)、馮沅君 (1900-74)當紅之時，和冰心及丁玲齊名，但日後卻為讀者所遺忘。半世紀後的今天，有必要重新檢討這三位婦女運動的先鋒。
她們所選擇的敘事模式、所關懷的主題和使用的語言，在在顯示出她們急欲擺脫數百年來壓迫女性聲音和身體的束縛。筆者雖無意為這幾位作家寫傳，卻將探討她們人生歷練中的某些關鍵性史料；因為她們的人生歷練，如同她們的作品，足為當時爭取自主權的女性之寫照。
關鍵詞：新女性 婦女自主 自我解放
解放 婦女解放運動
敘事模式
The New Woman:
May Fourth Women's
Struggle for Self-Liberation
Peng Hsiao-yen
During the early Republican years, Chinese women were
awakened to the fact that they ought to be independent human beings like men. They began
to fight for the chance of getting an education, for their right to inherit the family
property, and even for the right to decide their own marriages. Numerous magazines were
devoted to the woman issue, with eminent scholars as well as ordinary readers contributing
articles discussing a variety of problems concerning women's independence.
Emerging in such a cultural milieu, modern Chinese women writers
no doubt developed in their writings characteristics that reflected the imprint of their
times: the outcry for emancipation, female sexual awakening, the longing for
self-improvement, economic independence, and so on. In this paper I try to show how three
women writers in the twenties and thirties managed to voice all these desires in their
works: Bai Wai (1894-198?), Lu Yin (1899-1934), and Feng Yuanjun (1900-1974). At the peak
of their writing careers they aroused as much attention as Bing Xin and Ding Ling. Yet
somehow for some reason or other, they were forgotten with the lapse of time. After more
than half a century, it is time to "unearth" these three writers who were
among the pioneers of the women's liberation movement.
The narrative modes they chose to write in, the themes they were
concerned about, and the language they used manifest that they were eager to break the
bondage that suppressed women's voices as well as their bodies for centuries.
Although I by no means pretend to be their biographer, some facts in their lives will be
discussed, because their lives, like their writings, did exemplify a generation of women
who were fighting for self-liberation. |
