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《论语》记述孔子的言论,主要是对各类人的问答。其中有一些没有以问答形式出现,而是孔子直接评论古今人物。以时间顺序来分大致可分为三段:唐虞、三代、东周。孔子对古人的评论体现了孔子所认识的古史,其顶端是天人关系,其次是人人关系,包括君、臣、民的关系。华夏文明的形成和演变,来自深究天人关系,理顺人人关系,安顿权力结构以实施政治运作,引领人民过上良好有序的生活。
Abstract：The Analects records the remarks of Confucius,mainly questions and responses to various kind of people,while some of them are not expressed in the question-answer form,but direct comments on his predecessors and contemporaries.Chronologically,those comments can be roughly divided into three phases:The Tang and Yu Period,the Three Dynasties Period,and the Eastern Zhou Period.Confucius' comments embody his cognition of ancient history.On its top lies the relation between heaven and man,which is followed by human relations among kings,ministers,and citizens.The formation and evolution of Chinese civilization originate from the deep exploration into the heaven-man relation as well as the clarification of human relations,arranging the political structure to execute political operation while leading people to a good and harmonious life.
(1)研究先秦儒学,不可不注意孟荀的分合以及影响汉宋的经学,而在今天,也应该注意不被理论的形态锁死。尤其应注意到在七十子直接化入时代,经学与社会全方位地相应,并发挥了其隐显不同的作用。
(2)如淳《汉书音义》:“分《尧曰》篇后子张问‘何如可以从政’已下为篇,名曰《从政》。”何晏等序:“《古论》分《尧曰》下章《子张问》以为一篇,有两《子张》。”刘宝楠《论语正义》:“盖《论语》自《微子篇》说夫子之言已迄,故《子张篇》皆记弟子之言,至此更搜集夫子遗语,缀于篇末。而有两篇者,以《论语》非一人所撰,两篇皆更待裒录而未有所得,故《尧曰》止一章,《子张》止二章也。此真孔壁之书,其合并为一篇,则齐鲁学者为之矣。”
(3)《释文》:“不知命无以为君子也。《鲁论》无此章,今从古。”
(1)章太炎:《“孝经”本夏法说》,见章太炎:《章太炎全集》(四),上海:上海人民出版社1985年版。
(1)“朕躬”二句,杨树达《疏证》引《国语·周语上》,谓出《汤誓》,《墨子·兼爱下》《吕氏春秋·顺民篇》皆引之。
(2)参见《述而》:“子曰:圣人,吾不得而见之矣,得见君子者斯可矣。子曰:善人吾不得而见之矣,得见有恒者斯可矣。亡无为有,虚而为盈,约而为泰,难乎有恒矣。”《先进》:“子张问善人之道。子曰:不践迹,亦不入于室。”《子路》:“子曰:善人为邦百年,亦可以胜残去杀矣。诚哉是言也。”又,同上:“子曰:善人教民七年,亦可以即戎矣。”
基本信息:
DOI：10.15886/j.cnki.hnus.20210430.007
中图分类号:B222.2
引用信息:
[1]张文江.《论语》析义之孔子评论古人[J].海南大学学报(人文社会科学版),2021,39(03):15-20.DOI:10.15886/j.cnki.hnus.20210430.007.
2021-04-30
2021-04-30
2021-04-30