中正漢學研究最新文献

{"title":"唐通事教材對於古典小說與善書之接受：以江戶時期（1603-1867）《鬧裡鬧》、《唐話長短拾話》、《唐通事心得》為中心","authors":"許麗芳 許麗芳","doi":"10.53106/2306036020181200320004","DOIUrl":"https://doi.org/10.53106/2306036020181200320004","url":null,"abstract":"\u0000 本論文分析日本江戶時期（1603-1867）唐通事教材對古典小說與善書之接受現象。當時的唐通事教材具有明顯的口語特徵與通俗內涵，此實與古典小說與善書關係密切。既有研究已關注其中語音或敘事現象等，本文則於既有基礎上，分析《鬧裡鬧》、《唐話長短拾話》、《唐通事心得》對於中國筆記小說、話本小說與章回小說之承襲與相關意義，分析範圍包括唐通事教材沿襲白話小說之口語特徵、對文言或白話小說情節剪裁改寫之敘事現象，並藉以傳輸的庶民倫理關懷，以及所觸及的有關小說與善書之互動內涵，本文關注這些敘事形式與價值觀點之承襲與唐通事學養之關聯，藉由相關比對分析，以期理解透過傳播與模擬，文學文本在異國的接受現象與可能意涵。\u0000 This paper examines how Japanese Tangtongshi（唐通事）textbooks which are characterized by colloquial language and values of civilians receive Chinese classical novels. Critics have indicated colloquialism in Tangtongshi textbooks, and this paper continues the discussion by analyzing three textbooks for the Tangtongshi: Naun Li Naun（鬧裡鬧）,Tang Hua Chang Duan Shi Hua（唐話長短拾話）and Tang Tong Shi Hsing Der （唐通事心得）. This paper investigates how they receive and inherit Chinese classical novels: they rewrite the narrative of classical novels and deliver the values of civilians. This paper also examines the relationship among the classical novels, Tangtongshi materials and Shanshu（善書common books used to moralize civilians）, expecting to show how Japan’s Tangtongshi materials use Chinese classical novels in an international context where Chinese books introduced to Japan influence how Japan’s Tangtongshi textbooks are written.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131080654","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"薈萃甄別的朱學體現：《孟子集義精要》探析","authors":"李蕙如","doi":"10.53106/2306036020181200320001","DOIUrl":"https://doi.org/10.53106/2306036020181200320001","url":null,"abstract":"\u0000 朱熹《四書章句集注》字字斟酌，得未前有。朱熹逝後，盧孝孫取《語類》、《文集》之說，逐章逐句，討論發明，輯為一百卷《四書集義》，但內容既雜，元儒劉因病其繁冗，乃約其精要，輯成《四書集義精要》一書。不但凸顯朱子尊程用意、說解典制會通諸說、補充引而未發之語、刪削浮辭標舉要領，亦能別白諸家矛盾之處，既有保存之功，又有刪略識見，純正客觀，使之不惑於多歧。有助於了解朱熹《四書章句集注》真義，以及元儒於朱注的反省與發展。本文嘗試在經學與理學的視域中，檢覈劉因《四書集義精要》中的「孟子」部分如何薈萃甄別朱子之說，對於朱學流傳北方以及四書註解的開展，尤其是以朱證朱方式的確立，提供可以檢視的依據。另外，本文所用底本為臺北故宮所藏為罕見的完整版本，尚未被學界大量使用。其可貴之處，不僅是刊雕精緻，後世未見翻刻、少見流傳，使它更有價值。藉由本文之研究，當使此一善本更受學術界重視。\u0000 Zhu Xi’s “Notes on Four Books and Chapters” has repeatedly changed, and his books are very different from each other. Therefore, after Zhu Xi’s death, Lu Xiaosun took “Language Class” and “Collection of Works,” said one by one, discussing the invention, and the series was one hundred. Volume \"Four Book Sets Righteousness\", but the contents are both complex, Yuan Confucian Liu because of its tedious, it is about its essence, compiled into \"four books to set the essence of essence\" book. It not only highlights Zhu Zi’s intentions in the process, but also explains why the system resolves the problem, supplements the unspoken language, and eliminates the need for evasive presentations. It can also highlight the conflicts, save the power, and delete it. Seeing, pure and objective, does not confuse it. It is helpful to understand the true meaning of Zhu Xi’s Notes on the Four Books and Chapters, and the reflection and development of Confucianism and Confucianism. This article tries to examine how the “Mencius” part of Liu’s “Four Men’s Book Collection Essays” is a metaphor for the screening of Zhu Zi in the perspective of classics and Confucianism. The establishment of the Zhu Zhu Zhu method provides the basis for inspection. In addition, the base used in this article is a rare full version of the National Palace Museum in Taipei. It has not yet been widely used by the academic community. The valuable point is not only the fine carving, but also the later generations that have not been turned and rarely seen, making it more valuable. Through the study of this article, when making this rare book more academic attention.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"38 ","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133719101","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"南管《蘇秦》版本考述","authors":"柯香君 柯香君","doi":"10.53106/2306036020180600310005","DOIUrl":"https://doi.org/10.53106/2306036020180600310005","url":null,"abstract":"\u0000 南管戲之確切淵源與發展，向來眾說紛紜，在探尋南管戲淵源時，主要集中於劇目與宋元南戲舊目之關係探討，並以此作為南管戲淵源於宋元戲文之依據。然而是否「同名劇目」就一定源自於「宋元戲文」？是否在劇目情節安排上，彼此就一定存在必然關係？「文化集體性」是文本改寫過程中最主要變因，為符合地域文化之差異性，文本有必要重新詮釋再創，縱使已傳承數百年之經典文本亦同。關於「蘇秦」故事，始自《戰國策》，此後相繼改編成雜劇、傳奇等形式。然而經過時空之傳遞流播，各地改編情節亦有所差異，尤其閩南語系地域，因不同文化氛圍，使得劇作產生地域性之變異。\u0000本文將以泉州南管《蘇秦》為研究對象，針對相同劇目進行版本考述，並從各劇作之「關目情節」與「曲文賓白」兩大面向，比對歷來相關劇作彼此間之承繼與創新，嘗試建構南管戲在地方聲腔演化過程中之地位與價值，以窺見南戲流播之軌跡。\u0000 There have been various opinions regarding the precise origin and development of Nanguan Opera. Study on history of Nanguan Opera is mainly based on the relationship between list of opera and old list of Sung Yuang Nanxi and it is regarded as reference of Nanguan Opera originated from Sung Yuan hsi-en. However, is “list of opera of the same name” derived from “Sung Yuan hsi-wen”? Does the relationship exit in the plot arrangement of list of opera? “Cultural collectivism” is the principal factor of text revision. In order to comply with regional and cultural difference, the authors must develop the reinterpretation, even in the classical texts which have been diffused for hundred of years. The story of the Su Qin began with the Intrigues of the Warring States and has since been adapted into dramas, legends, and other forms. However, through the transmission of time and space, there are also differences in the plots of adaptations in various places. In particular, in the Minnan dialect region, due to different cultural atmospheres, the drama produces regional variations.\u0000This article will use the Quanzhou Nanguan Su Qin as its research object. Careful research against a version of the same repertoire. This article research project, including “Guanmu”, “Plotline”, “Cyu Wun”, “Binbai”. A careful analysis tbetween inheritance and innovation of the relationship between each scrip. Final, establish to Construct the Position and Value of Nanguan Opera in the Evolution of Local Sound Cavity, to understand the spread of Nanguan Opera.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"81 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115750200","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"「錦繡才子」與社會性閱讀──新論金聖歎《第六才子書西廂記》","authors":"凌筱嶠 凌筱嶠","doi":"10.53106/2306036020180600310007","DOIUrl":"https://doi.org/10.53106/2306036020180600310007","url":null,"abstract":"\u0000 本文擬將金聖歎評《第六才子書西廂記》放置於閱讀史脈絡中，考察金批《西廂》中有關「錦繡才子」之戲劇性展演。金批《西廂》一反傳統的「發憤著書論」以及作者寄身翰墨以期不朽的文化心理，強調古人／作者之不可知，將文本生產與天才作者的英雄人格相剝離，轉而將創作、閱讀主體共同放置於茫茫天地間洶湧萬世的時間潮流中。妙文成為「普天下萬世錦繡才子」構成的菁英讀者群體與聖歎間通過儀式性的情感交流以及「平心斂氣」的身體體驗得以從天下萬世人人心中「偷取」出的公共之寶。如此立論，看似與二十世紀後結構主義的「作者已死」觀念相貫通，實際卻植根於聖歎作為十七世紀江南才子，藉木刻本為公共平臺，對社會性閱讀理想化的構想。本文通過情感紐帶、身體體驗、洞察力培養三方面考察聖歎展演的社會性閱讀之內涵──其中折射的明清之際文人審美趣味既承接儒者身體力行的閱讀功夫，又展現出晚明醫藥話語和禪、儒合一的專業性知識體系。有趣的是，金聖歎對「錦繡才子」的訴求在清代的接受史中不敵刻書家、戲曲家對「才子」概念的慣性理解。然而聖歎的「才子觀」因其突破時空限制，且以共同的倫理、文化、文本記憶為界定，具有超越地域、政治實體、身分的開放性。由此可見金聖歎對預期讀者理想化建構之影響值得放置於東亞語境內進一步考察。\u0000 This paper situates Jin Shengtan’s The Sixth Genius Book: The Western Wing in the context of the history of reading. In his tremendously popular commentary on the romantic play, The Story of the Western Wing, Jin defines the text as an artifact that captures the aesthetics of a single moment that is utterly unique and incapable of reproduction. Any writer does not possess his text once it materializes into marvelous writings between Heaven and earth (tiandi miaowen), as these are treasures of talented men whose brilliance of learning renders the patterns of nature as the text’s simulacrum. I will examine how Jin uses this definition of the literary text to promote his understanding of reading as a social activity that entails emotional, embodied, and cognitive experiences that fuse subjective identities of the author, the reader, and the commentator in a virtual community of reader-writers sharing brocade-like minds (jinxiu caizi). Jin’s theory of reading may resonate with the Poststructuralist perspective on the death of the author—a text is always already embedded in a tissue of signs; to impose an author is to impose a limit on that text. Yet Jin’s anticipation of the reader’s community is premised on a pursuit of those with equal intellectual capacities. There is therefore no “reading public” within Jin’s purview. Ironically, the publishers and editors who produced no fewer than ninety editions based on Jin’s commentary did not respond well with Jin’s call for a reading community. To fully appreciate the significance of the sociology of reading staged in Jin’s commentary, we need to look beyond commercial printing in Qing China and at Chosŏn Korea, where men of letters were inspired by Jin’s commentary to re-evaluate the acts of reading and writing.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115810599","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"「內事以柔日」─《春秋》經傳內事與柔日統計考論","authors":"黃聖松 黃聖松","doi":"10.53106/2306036020180600310002","DOIUrl":"https://doi.org/10.53106/2306036020180600310002","url":null,"abstract":"\u0000 《禮記‧曲禮上》：「外事以剛日，內事以柔日。」葉國良先生已撰文證實《春秋》經傳與祭祖相關之事多用柔日。本文以《春秋》經傳為範圍，爬梳相關記載，將可能選用柔日事務分為祭祀與政治二類。祭祀事務如喪之告廟、郊祭、雩祭選用柔日比例皆100%。政治事務包括新君即位、冊立與朝宗廟、國君與卿大夫或卿大夫間之盟、國君與卿大夫出奔他國等，其中新君即位、冊立與朝宗廟可合併計算，柔日比例 63.64%。一國之內同盟與出奔，選用柔日比例分別達72.73%與 82.35%。本文探究「政治」事務偏用柔日之由，乃因新君即位、盟誓、出奔皆與祭奠祖先或神靈關聯。知「內事以柔日」之說不僅可信，且進一步得知選用柔日事務大凡與祭祀相關。\u0000 The part one in Quli in the Records of Rites notes that the odd days used for external affairs, and the even ones used for internal affairs. Ye Guoliang verifies that internal affairs recorded in the Spring and Autumn Annals Jingzhuan and ancestor worship used even days often. This study is based on the Spring and Autumn Annals Jingzhuan to clarify the related records and divide the affairs which possibly used the even days into two categories— ancestor worship and politics. Even days are used 100% chance in ancestor-worshipping affairs, such as telling deities of holding mourning ceremony, rural festival, or praying for rain. Political affairs includes new emperor ascending the throne and worshiping at the ancestral shrine, which can be calculated together and the even days they used is 63.64%, the alliance between the emperor and officials or officials and officials, which is calculated as 72.73%, and the emperor and officials absconding to other countries, which is calculated as 82.35%. This study probes into the reasons why political affairs mentioned above used even days often. This research can not only make sure the saying that internal affairs used even days, but also know that using even days was related to sacrifices.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125230039","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"唐君毅論仁義禮智","authors":"蕭振聲 蕭振聲","doi":"10.53106/2306036020180600310004","DOIUrl":"https://doi.org/10.53106/2306036020180600310004","url":null,"abstract":"\u0000 自孟子以仁義禮智建構著名的性善說開始，歷代儒者談論心性問題、工夫問題乃至天道問題，幾無不以這四個觀念作為主脈。唐君毅先生作為當代大儒，在其多部鉅著中對仁義禮智多所著墨，自屬當然之事。細察唐先生所論，不僅於孟子言仁義禮智之文字中應涵而未顯之義理，有極明晰的補充說明外，其對仁義禮智之義涵及四者之關係，更有許多創新的見解。尤有進者，唐先生對某些議題的探討，甚至反映出他有意把仁義禮智提昇為一種思考間架或說話方式。要之，唐先生論仁義禮智，既是解讀孟子意，亦屬賦與新義理，也在建立方法論。以下嘗就這三條線索，整理唐先生探討仁義禮智之文字，從中略論唐先生在儒學上的貢獻。\u0000 Since being given a significance by Mencius pertaining to the establishment of the theory that human nature is good, ren, yi, li, and zhi, which are commonly translated as benevolence, dutifulness, ritual, and wisdom, respectively, have traditionally been taken as main concepts by Confucians, including Tang Junyi undoubtedly, whose interests are themes including human nature, self-cultivation, as well as the essence of Dao. Focusing on Tang’s writings connecting to the four concepts mentioned above, it will be argued that Tang not only provided a reasonable interpretation of Mencius’s view on the goodness of human nature, but constituted a new theory where new meanings of, and new relations among, ren, yi, li, and zhi are created. Besides, it will too be claimed that, from a methodological point of view, the slogan of “ren-yi-li-zhi,” as originally a mere research material, has creatively been refined as a conceptual framework.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"109 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131859791","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"明中葉知識體系建構的多元取向：從李夢陽〈刻《戰國策》序〉談起","authors":"王昌偉 王昌偉","doi":"10.53106/2306036020180600310006","DOIUrl":"https://doi.org/10.53106/2306036020180600310006","url":null,"abstract":"\u0000 嘉靖2年（1523），巡按河南的王溱（生卒年不詳）打算刊刻《戰國策》，為此特別請文學復古運動的領導者李夢陽（1473-1530）作序。通過對序文及李夢陽相關著作的細讀，本文旨在說明，從表面看來，李夢陽似乎是以衛道之士的口吻，通過作序的方式批判《戰國策》為畔經離道之書，事實上這篇序文實含有多重視角。要理解李夢陽這篇序文的學術思想史意義，我們必須把它放置在明中葉以還「雜學」或諸子學興起的背景下考慮。跟宋代以來的理學家強調士人學術應該統一在宏大和具普遍意義的「道」之下的傾向不同，明中葉以後的思想家對世界的理解，則是以多元和分別為基礎，強調萬物的分殊和差異。本文將說明，李夢陽序《戰國策》的多重視角，正反映了明代中葉知識界重視多元性和差異性多於普遍性的特點。\u0000 Li Meng-yang (1473-1530), a leader of mid-Ming literary archaist movement, was invited in 1523 by the inspector of Henan Wang Zhen to write a preface for a reprint of the Intrigues of the Warring States that the latter intended to publish. Through a close reading of the preface and Li’s other works, this paper argues that while Li seems to have, on the surface, taken a moral high round and castigated the Intrigues for deviating from the orthodox teachings of the Classics, he preface actually encourages the readers to approach the text from multiple perspectives. We have to situate the preface in the context of the rise of “miscellaneous learnings” and the “learnings of the masters” in the mid-Ming period in order to appreciate its significance in intellectual history. Departing from the ways the Neo-Confucians since the Song dynasty envisioned literati learning to be a focused pursuit of a grand and universal Way, intellectuals from the mid-Ming onwards began with an assumption of multiplicity and diversity and emphasized disparities among all things. The multiple perspectives that Li Meng-yang exhibits in his preface to the Intrigues is a good case for showing that mid-Ming intellectuals were more inclined to see the world as complex and diverse, rather than to pursue the ideal of universality.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"573 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123929659","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"以圖明志：清代女性題詠課子圖文本探析","authors":"劉詠聰 劉詠聰","doi":"10.53106/2306036020180600310008","DOIUrl":"https://doi.org/10.53106/2306036020180600310008","url":null,"abstract":"\u0000 清人以課子圖宣揚母教（及父教）之風頗盛。其中表彰母德的課子圖，有為人子者親筆繪製或僱人代畫，以圖行孝者；亦有為人母者自畫丹青，夫子自道課教辛勞者。雖然清人繪畫課子圖蔚然成風，但傳世作品相當有限。幸而文人雅士題詠篇什俯拾即是，使後人得以透過有關文本推想原圖面貌。\u0000本文梳理清代女性題詠課子圖文本，從而分析繪畫者如何以圖明志，及題畫人怎樣通過吟詠申述為母者心聲。清代知識女性熱衷著作，嘗試從不同文體建構定位，並為自身在男性主導的社會爭取話語權。課子圖題詠文本正是後人探索清代女性爭取歷史地位不可或缺的材料。\u0000 Kezi tu（課子圖）is a category of paintings that illustrates scences of parents giving lessons to their children in an artistic form. It became fashionable in China around the Qing period (1644-1912). There are mainly two types of kezi tu focusing on mothers. The first kind includes paintings drawn by sons or other artists on their behalf. Filial sons did so to honor their mothers. The second category of kezi tu includes paintings produced by the mothers themselves. Only limited works of both types survive until today. However, many inscriptions of individual artwork could be found in anthologies and collected works. Therefore, it is still possible for modern readers to imagine or reconstruct the original pictures basing on surviving texts.\u0000This article analyses women-authored inscriptions of kezi tu and studies how women demonstrated their agency and subjectivity via inscribing kezi tu paintings focusing on themselves or others. Qing women writers were known for their enthusiasm in producing writings of different genres, and channeling their voices in a male-oriented world. Inscribed texts on kezi tu is an invaluable source for us to explore how Qing women defended their say in history.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133216921","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"明鄭亡後無中國","authors":"楊儒賓 楊儒賓","doi":"10.53106/2306036020180600310001","DOIUrl":"https://doi.org/10.53106/2306036020180600310001","url":null,"abstract":"\u0000 明鄭是台灣四百年史的黎明，本文從儒家思想史的角度著眼，認為明鄭二十三年的價值不只意在保明，而且是意在保天下。明末的天下意識一方面是漢文化代代延續的文化總體，一方面又帶有轉化為現代化內涵的因素。舉凡政權的合法性、法令的客觀性、道統政統的根源性分權、中央地方的制度性分權、物的反思、新的主體範式等問題其時皆已出現曙光，然異族的征服摧毀了敏感的現代化內容，使之不得成長。明鄭君臣的抗清復國義舉被晚明至民國史家視為具有春秋大義的抗爭，1683年明鄭亡則被視為一種文化意義的中國自此消逝不見，明鄭亡後無中國。明鄭精神可視為台灣價值的原型，台灣日後的民俗、祭祀與反抗活動的精神內涵皆可溯源至此明鄭一線。\u0000 The Kingdom of Tungning marked the dawn of four centuries of Taiwanese history. This paper approaches the history of the Kingdom, which lasted 23 years, from the perspective of Confucian ideology, and argues that its historical value lies not only in the preservation of the Ming dynasty, but also the preservation of the ancient Chinese world. The “Tianxia” ideology, a cultural concept denoting the entire geographical world, at the end of the Ming dynasty was, on the one hand, an inheritance of cultural unity passed down from generation to generation in Han culture; while on the other hand, it also contained elements of modernity. Deep and profound issues such as the legality of sovereignty, the objectivity of law, the primordial decentralization of political and cultural rule, the decentralization of central and local governments, the metaphysical reflection on objects, and new subjective paradigms all emerged during the time. However, due to foreign invasion, the modern contents of the ideology were destroyed before ever reaching maturity. The anti-Qing rebellion made by the lords and officials of the Kingdom of Tungning to restore the Ming dynasty was deemed by late Ming and Minguo historians as a spiritual and rightful deed. The demise of the Kingdom in 1683 was likewise seen as the end of Chinese culture, as epitomized in the saying “no China after the demise of Tungning.” The spirit of the Kingdom of Tungning therefore can be treated as the prototype of Taiwanese value, influencing the customs, rituals and rebellious activities that came to pass on the island in the years to come.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116614890","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"蔡邕與《白虎通》關係考","authors":"周德良 周德良","doi":"10.53106/2306036020180600310003","DOIUrl":"https://doi.org/10.53106/2306036020180600310003","url":null,"abstract":"\u0000 本文論述分二條線索：其一，從白虎觀會議──蔡邕──《白虎通》之歷史發展，分析白虎觀會議事跡與卷帙之關係；其二，從曹褒《漢禮》──蔡邕──《白虎通》之歷史發展，推測蔡邕與《白虎通》之接觸過程。依上述二條線索，本文首先分析白虎觀會議之緣起與宗旨；其次概述《白虎通》校刻與版本流傳；再者敘述莊述祖引蔡邕作品考證《白虎通》之成果，商榷莊述祖正名「白虎通義」之主張；論文第五節，重新回溯曹褒制作《漢禮》之成果，分析《漢禮》與《白虎通》兩者若合符節；最後，從時間與空間，探究蔡邕接觸《白虎通》之機會，從卷帙數量與文本性質，比較《白虎通》與《漢禮》之關係，推測蔡邕可能造成影響後世研究《白虎通》之成因。\u0000 This paper divided into two clues: The first, from Baihuguan meeting──Cai yong──The historical development of Baihutong, indicating the relationships of voluminous and Baihuguan meeting ; the second, from Cao bao HanLi──Cai yong──The historical development of Baihutong, suggesting the process of the contact with Cai yong and Baihutong. According to the above two clues, This article first analyzes the origin and purpose of the Baihuguan meeting; the second , Describes the achievements of Zhuang Shuzu’s researching of Baihutong in Cai yong’s works . concidering his claim of renamed of Baihutongyi. The fifth, Retracing back the achievements of Cao bao ’s writing HanLi, analyzes the similarities with HanLi and Baihutong texts. The last , from time and place, to explore the possibility of Cai yong to contact with Baihutong, from the voluminous and quantity to analyze Baihutong relations with HanLi, presumably the possible that Cai yong might be the cause of later researching Baihutong.\u0000 \u0000","PeriodicalId":243831,"journal":{"name":"中正漢學研究","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117048236","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}