2006-08-012024-05-18https://scholars.lib.ntu.edu.tw/handle/123456789/713511摘要：對抱持經學思維的古代士人來說，經典包藏宇宙大道與人生至理的堅定信仰，促使他們不斷往返典籍的字句與篇章，以圖儘可能開釋蘊含其中的理想世界圖像與完美人格典型；擺在經學發展的脈絡中觀察，我們甚將發現：士子們通常不是憑藉著自身的當代背景直接面對經籍，而是依傍著某些典範注解的既有成就，以對經典內涵進行所謂有本有據然又迭出新意的嚴密詮釋。本計畫即以標榜「木落歸本、狐死首丘」的《禮記正義》為研究對象，透過奠基符號與文化互動關係的理論模型，我們將依序討論：稟受朝命纂寫義疏的大儒孔穎達（及同團隊中的其他成員）何以能在「疏不破注」的原則下，近乎無所羈絆似地推演出某種切合當代、甚至未來的經義詮說？又該種秉持固定座標且能趨近無窮意蘊的義疏形式究竟在文化面上起著何等作用？透過如是的論述，吾人或許能對綿延甚久的注解傳統的形式與意義有更貼切的理解與掌握。 <br> Abstract: For ancient scholars who immersed themselves in the thoughts of Jingxue, classical literature contained many themes and resolute beliefs of universal philosophy and helped cultivate their thinking. Because of this, the scholars were prompted to go over the chapters and sentences in the classical literature many times in an attempt to find hidden interpretations of the ideal vision of the world to achieve the perfect prototype of a human being. From the context of the Jingxue development, we would probably discover that intellectuals long ago did not directly interpret classical literature in terms of the criticism of their contemporary world. Instead, they accounted for them through annotations by accomplished paradigms, and re-interpreted the significance of the contents of the classical literature not only based on solid facts discovered before but also on unknown interpretations which they carefully uncovered. The research target of our project is Liji zhengyi, which is the original source of the Chinese proverb, “All leaves fall and end their lives at the root of their mother tree, and a fox always dies with its face towards its den.” Through the theoretical model of symbolic and cultural interactionism, we will discuss several topics. First, how could the imperial-court-appointed and revered scholar Kong Ying Da (along with other officials in his team), who seemed to be working without any constraints, adequately elucidate the nuances of the classical literature that pertinently caters to the needs of the contemporary world can be interpreted so that their principles still work in the future, under the principal, “Any rendition cannot go against the interpretation of annotation?” Second, how did the Yishu format, which appeared restricting, yet could be expounded in many other ways, impact the cultural perspective? Through the discussion of the above-mentioned points, we might be able to better understand and grasp the format and significance of the tradition of annotations, which has a long history.經學義疏符號孔穎達禮記正義JingxueYishusymbolsKong Ying DaLiji Zhengyi