梅廣臺灣大學:中國文學研究所吳昌政Wu, Chang-ChengChang-ChengWu2007-11-252018-05-292007-11-252018-05-292007http://ntur.lib.ntu.edu.tw//handle/246246/50958孔子曾云「述而不作,信而好古」,明言其人對於傳統的尊崇與紹承之志。本文以此作為思考的起點,欲探究孔子詩教的歷史淵源。相關的文獻,以《周禮》所見最為完整,而這些文獻皆顯示了禮官在詩三百的傳授與傳播過程中扮演要角。因此,本文旨在綜理相關文獻,欲探討周代禮官制度底下詩三百的授受情況。本文內容與周代教育制度以及詩三百的流傳途徑息息相關。本文的研究成果可以作為對孔子詩教之歷史淵源的考察,也可以視為對中國詩教探本溯源的嘗試。 本文所稱的「詩教」,指的是古代以詩三百的相關篇章作為教本的教學活動。本文探究的焦點,包括了周代詩教得以成立的基礎、背景,以及它實施的情況、應用的功能,與具備的內涵特質。我們發現,詩文本的性質、詩文本的流傳途徑、詩文本的應用功能,是掌握詩教問題的重要線索,而本文的論述也圍繞著這三條彼此交縱的思路進行。 在前人研究的基礎之上,本文從周代禮官制度的相關文獻記載切入,針對「孔子詩教的歷史淵源」這個論題,提出如下的初步結論: (一) 詩三百是禮樂文明的產物,其內容關乎政教文化,是周代詩教的基礎。 (二) 周代詩教主要由禮官負責,其授受途徑有二──樂官詩教與國子詩教。 (三) 周代樂官詩教以服務典禮儀式的奏樂歌詩為主,樂「德」乃其核心精神。 (四) 周代國子詩教以「導廣顯德,以耀明其志」為綱領,意在培養貴族君子。 (五) 春秋時代「賦詩」、「引詩」的活動體現了周代詩教的功能與內涵特質。Confucius once said “I transmit but do not innovate; I am truthful in what I say and devoted to antiquity”, a statement that clearly shows his respect for tradition and desire to transmit that tradition. Taking this as a starting point, this thesis will attempt to trace the historical origin of Confucius’ shijiao (詩教). Texts related to this endeavor, of which the Zhouli (周禮) is by far the most complete, unanimously point to the importance of the liguan (禮官)in the teaching and the transmission of the three works making up the Book of Odes. As such, in addition to reviewing the relevant materials, we will primarily be interested in looking at the transmission of the Book of Odes in the context of the Zhou era liguan. Thus our discussion is indelibly related to the educational system in place during the Zhou period and the routes of transmission used for the Book of Odes. The results of our research, it is hoped, will provide a review of the historical origins of Confucius’ shijiao and an attempt to trace the origins of traditional Chinese shijiao. In the context of this thesis, the term shijiao will refer to educational activities in ancient China making use of the works contained in the Book of Odes. The focus of our research will include the foundation and background on which shijiao of the Zhou period came into being, how it was implemented and its functions, and its contents. As the character of the poetic texts, the trajectories of their transmission, and their functional applications are important to an understanding of shijiao, our discussion will focus on these three strands and the interaction between them. Taking into account previous scholarship in this area, we look at materials describing the liguan system in place during the Zhou period and, with respect to the historical origins of Confucius’ shijiao, make the following conclusions: (1) The works of the Book of Odes, which form the basis of the shijiao of the Zhou period, are the product of a culture focused on rites and music and deal with politico-educational culture of the time. (2) The liguan were primarily responsible for the shijiao of the Zhou period, with transmission taking place along two trajectories, that of the yueguan (樂官) and that of the nobility (國子). (3) The shijiao of the yueguan was primarily concerned with the performance of music and recitations during rituals; as such, it revolved primarily around the concept of virtue. (4) The shijiao of the nobility was intended to cultivate noble leaders (君子); as such, it focused on encouraging and broadening virtue and instilling a sense of purpose. (5) The practice of reciting or referring to poems during the Spring and Autumn Period was a reflection of the function and character of the shijiao of the Zhou period.第一章 緒論 第一節 「詩教」的界說 ……………………………………… 1 一. 詩教的「詩」專指詩三百的相關篇章……………… 2 二. 詩教是以《詩三百》的相關篇章為教本的教學活動 4 第二節 詩教研究的概況 ……………………………………… 5 一、 以《毛詩》的解經體系為主的詩教論述 ………… 6 二、 圍繞著孔子思想的多重學科的詩教論述 ………… 10 第三節 本文問題的提出 ……………………………………… 12 第四節 主題文獻的回顧 ……………………………………… 14 第五節 研究取徑的擬議 ……………………………………… 17 一. 綜理「詩教」的研究成果 ………………………… 18 二. 界定「詩教」的語意範圍 ………………………… 18 三. 定位詩三百篇的基本性質 ………………………… 19 四. 分別詩教不同的授受途徑 ………………………… 20 五. 從賦詩、引詩看春秋詩教 ………………………… 21 第二章 詩三百的性質──周代詩教的成立基礎 第一節 詩三百是周代禮樂文明的產物 ……………………… 24 第二節 詩三百記錄著周人的歷史記憶 ……………………… 26 第三節 詩三百載承著周代的道德精神 ……………………… 28 第四節 詩三百具備有諷頌的政教功能 ……………………… 34 第五節 詩三百乃以「雅言」編寫而成 ……………………… 36 第三章 周代樂官教育的詩教 第一節 周代詩歌傳授系統中「聲」與「義」的二分………… 42 第二節 《周禮》樂官詩教的主體──瞽矇、大師、小師…… 45 第三節 《周禮》「六詩」的內涵──樂教語境的詮釋 …… 49 第四節 「樂」與「德」──周代樂官詩教的精神內涵……… 54 第四章 周代國子教育的詩教 第一節 《周禮》「大司樂」的國子教育內容 ……………… 61 第二節 早期國子「詩教」歸入「樂教」範疇 ……………… 66 第三節 國子詩教的實施及其重「義」的特質 ……………… 68 第四節 國子詩教中重「德」尚「志」的內涵 ……………… 72 第五章 春秋詩教的功能及內涵──以賦詩、引詩為中心的考察 第一節 春秋時代「賦詩」以及「引詩」的用詩風氣 ……… 79 一、 賦詩的界定…………………………………………… 79 二、 引詩的界定…………………………………………… 81 三、 斷章取義:賦詩、引詩的用詩特色………………… 82 第二節 從詩三百的地位看春秋詩教的功能及其內涵 ……… 86 一、 賦詩斷章以及歌詩必類:詩教與詩歌詮釋的向度… 86 二、 從典禮歌詩到賦詩、引詩:詩教與樂教漸次分化… 89 三、 詩以言志:詩教與春秋貴族稱詩諭志的政教傾向… 91 四、 言文行遠:詩教與春秋時代之重文、尚辭的風氣… 93 五、 《詩》、《書》義之府也:詩教與周文價值的傳遞 96 第六章 結論 第一節 本文論題的總結 ……………………………………… 101 第二節 後續研究的展望 ……………………………………… 106 【徵引文獻】……………………………………………………… 1091038564 bytesapplication/pdfen-US詩三百詩教樂教孔子周禮禮官德賦詩Book of OdesshijiaoyuejiaoConfuciusZhouliliguanvirtuepoetry recitation孔子詩教的歷史淵源:試探周代禮官制度中的詩教The Historical Origins of Confucius’ Shijiao (詩教): An Inquiry into the Shijiao of the Zhou Periodthesishttp://ntur.lib.ntu.edu.tw/bitstream/246246/50958/1/ntu-96-R92121005-1.pdf