【作者】 蒋泽枫；

【导师】 梁韦弦；

【作者基本信息】 福建师范大学 ， 历史文献学， 2013， 博士

【摘要】 王符因《潜夫论》而闻名于世。据其好友的生卒年时间以及其拜见皇甫规的时间可以将其生卒年界定为生于公元80年左右,而卒于公元162年会见皇甫规以后。《潜夫论》并不是王符的唯一著作,《昭明文选》李善注中提及了王符《羽猎赋》一文,宋罗愿《尔雅翼》记载了王符画龙的“三停九似”之说,这表明王符应另有他作。王符的《潜夫论》是针对东汉中后期以来社会衰败景象有感而发之作,三十六篇陆续成文,全书在汉桓帝时期汇编成书。《潜夫论》在写作风格上,文章独立成篇,朴实浑厚,多据儒家经义立意,博采诸家经典、古语、俗语、故事,兼用比喻、排比、对偶等多种修辞手法,写作态度谦虚谨慎,整体上体现出强烈的批判性。《潜夫论》文章写作格式上和全书整体结构布局上体现了王符的精心设计。在文章格式上总是先提出论题,继而从理论原则上说明论证,然后摘引时事,列举现象,进行批评,最后作出结论。《潜夫论》首、尾篇章的写作上,明显受《荀子》、《史记》、《汉书》的影响。全书划分为十卷明显受到《周易》数论的影响。全书的前后内容也体现出了由浅入深的特点,这同王符自身的人生经历有着密切关系。《潜夫论》成书之后便开始流传,魏晋南北朝时期特殊的社会状况致使《潜夫论》不显于世。唐、宋时期开始,至元、明、清时期,世人对于《潜夫论》的引用、辑录和研究的热度开始不断升温。从唐代《隋书·经籍志》开始,一些官修、私修的图书目录著作对《潜夫论》多有著录。《潜夫论》版本分为全本和选本两个部分。全本分宋、元、明、清四个部分,选本主要是后世相关书籍对《潜夫论》篇章的节选研究而成。本文选取宋本、元大德新刊本、明程荣《汉魏丛书》本、清汪继培笺本四种版本进行对校,从而考察各版本之间的异同。汪继培的校勘体现其精湛校勘功力的同时,也存在一些错误之处。《潜夫论》存在脱字、佚文的情况,从其他古籍的引文中辑录出可视为《潜夫论》佚文的文句共计八条。本文以内容提要的方式对《潜夫论》三十六篇文章内容进行了分析总结。《潜夫论》并不是三十六篇文章的简单汇编,而是在元气本原论的指导思想之下,以德治思想为治国宗旨而构建起来的儒家思想体系。《潜夫论》思想归属上的有儒家和杂家之分,究其主流思想,《潜夫论》仍归属于儒家一类。这种思想归属上的分歧同《潜夫论》的思想的博杂特点、著录学者的自身的学识水平、治学态度有直接关系。《潜夫论》体现出了三个方面的特点。其一,《潜夫论》思想的博杂性。形成这种博杂性原因有三,第一,王符受荀子儒学的影响较大。第二,受汉代学术风气的影响。第三,东汉社会现实状况、王符的自身的现实境遇决定了王符的儒家思想必然打上汉代儒学的烙印。其二,《潜夫论》思想的社会批判性。其三,《潜夫论》思想的过渡性。《潜夫论》为魏晋以来数十种典籍所引用,这表明《潜夫论》一书内容丰富并为后世所认可,在后世一直有所流传,未出现间断的情况。后世对《潜夫论》文句进行引用的时候,大多引文都未标注篇名,文字内容上本着省减文句的原则,同时兼有在文字使用上的不同,如实词、虚词的增减,通假字的使用,因出于避讳而改变文字,同义字词的使用,这些情况也充分体现出了古人在引用各类书籍内容时随意性很大。这种引用文句、文字变化较大的特点决定了其并不能作为校勘《潜夫论》文本的唯一或者主要依据。引文中的一些文字可以校正现存文本的错字的同时,还可以通过将这些引用文句同现传本文字对比来校正很多该引文著作文本中存在的一些错误。并且通过对比,可以辑录出一些不见于今本《潜夫论》的佚文。《潜夫论》引用的书籍包括经书、纬书、子书、史书四大部分。《潜夫论》对三《礼》、《诗》、《尚书》、《周易》、《春秋左传》、《春秋公羊传》、《论语》、《孝经》内容进行了大量引用。王符对不同经书内容的关注度和侧重点是不同的,对《诗》、《尚书》、《周易》、《春秋左传》、《论语》引用频率较高,其中《周易》、《左传》对王符的影响较大。而三《礼》和《孝经》由于其内容过于单一,不适用于王符立论写作的需要而引用相对较少。对经书的引用体现出了东汉中后期今古文经融合的发展趋向,并表现出以今文为主,古文为辅的特点。《潜夫论》对经书的引用是两汉经学时代学术发展的一个必然结果,同王符的“明道、征圣、宗经”的儒家学术观有着直接关系,是王符对儒家经典的一种理解和诠释。在引用方式上,主要分明引和暗引两种形式,也存在只引用经书名称或具体篇章名称而不引文句内容的情况。通过对《潜夫论》引经书内容的分析,可以了解东汉时期经书的异文、异本情况。对《潜夫论》引今古文经问题的考察分析带来了一定的启示,即分析今古文之分问题的复杂性：其一,经今古文传本比较多。其二,古人化用原文和经书古代传本多样性之间的矛盾。其三,古代避讳问题给经今古文问题带来的麻烦。其四,郑玄《仪礼》注、许慎《说文解字》和汉代熹平石碑所载文字、陆德明《经典释文》等对于今古文字的结论是特定历史时期的产物,带有一般性,对于我们去分析今古文经问题有着一定参考价值。王符并没有能够摆脱纬书的影响,在阐述一些上古历史人物问题时大量引用了纬书的内容。王符对于儒、道、法、兵、杂诸子思想皆有涉猎,整体上以儒家为主,道、法、兵、杂家为辅助。对于《逸周书》、《国语》、《战国策》、《世本》、《史记》、《汉书》、故志、谚语等内容也多有引用,其中对《国语》、《史记》、《汉书》的引用较多。这一方面说明王符是一位博览群书的饱学处士,出于批判社会现实立论的需要而博引先秦两汉诸子群书,另一方面也正好体现出了汉代学人力求博通的学术风气。对纬书、子书、史书的具体引用方式也有明引和暗引,直接引用原文和化用原文之分。另外,通过将诸子引文同今本诸子内容的对比可以发现诸子书在东汉时期流传的一些异文、异本情况,对于了解东汉子学的发展有着重要意义。《潜夫论》有着重要的文献价值。在古史研究方面,《潜夫论》为《后汉书》的写作提供了史料素材,其内容可以同其他史书互证,又可以补充史书记载的不足。所有带有“今”字的语句,都是王符对东汉当世社会种种现象做出的如实反映。一些专篇文献如“四列”、《浮侈》、《五德志》、《志氏姓》记载的内容有着特殊价值。《潜夫论》的一些内容可以用于古史问题的分析考证。在思想价值方面,《潜夫论》是了解王符思想的唯一依据,据此可以了解王符的政治、经济、哲学、伦理、教育、法治、国防军事思想的精华。在文学价值方面,《潜夫论》是东汉政论散文的杰出代表,文风自成一家。为后世留下了如“富贵荣华”、“兼听则明,偏信则暗”、“一犬吠形,百犬吠声”等诸多经典名言警句。更多还原

【Abstract】 Wang Fu was well-known because of his Qianfulun. According to his best friends’ dates of birth and death and the time that he paid a formal visit Huangfu Gui, we can think Wang Fu was born in about AD80and died in AD162years. The Qianfulun was not the only book of Wang Fu, ZhaoMing WenXuan LI Shan’s annotates mentioned Wang Fu’s Plume Hunting Ode, the records of Song Dynasty Luo Yuan’s Er Ya Yi showed that Wang Fu should have other books. The writing purpose of Wang Fu’s Qianfulun was aiming at the social decay scene since the late Eastern Han Dynasty, thirty-six chapters were gradually written, during the period of Han Emperor Huan compiled into the book. In the style of writing, Qianfulun’s articles were independent chapters, simple and vigorous, made up own conception according to Confucian classics argumentation, and gathered various classics, archaism, colloquialism, stories, using a variety of rhetorical devices such as metaphor, parallelism, antithesis and so on, the writing attitude was modest and prudent, on the whole reflected a strong criticalness. The Qianfulun’s article writing format and overall structural layout reflected Wang Fu’s careful design. He always first proposed the topics in the article format, followed by explanation and argumentation from the theoretical principle, then quoted current affairs, enumerated the phenomenon, carried on the criticism, finally made a conclusion. The Qianfulun’s first and last chapter writing apparently affected by Xunzi, Shih Chi, Hanshu. The book was divided into ten volumes which significantly affected by the number theory of The Book of Changes. The whole content of book also reflected the characteristics from shallow to deep, which closely related to Wang Fu’s own life experiences.The Qianfulun has begun to spread since it was written in book form, but special social conditions of the Wei, Jin and Southern and Northern Dynasties resulted in the influence of Qianfulun was little. Tang and Song periods began, to the Yuan Ming and Qing Dynasties, the quoting, compiling and research for the Qianfulun began to heat up. Starting from the Tang Dynasty Sui Shu Jing Ji Zhi, some official compiled and private compiled library catalogs had many records about the Qianfulun. The version of Qianfulun was divided into unabridged version and selected version. The unabridged versions were divided into the versions of Song, Yuan, Ming and Qing four periods, the selected versions mainly were later books’ excerpt research on Qianfulun’s sections and chapters. This paper selected four versions of Song version, the Yuan Dade new edition, the Ming Cheng Rong’s HanWei CongShu version, the Qing Wang Jipei’s annotation version to carry on the contrast and collation, thus study the similarities and differences among the various versions. Wang Jipei’s collation reflected his exquisite collation skill, but also there were some errors. There existed missing words and lost articles in the Qianfulun, the eight sentences were compiled from quoted passage of other ancient books could be regarded as the Qianfulun’s lost words.The paper carried on the analysis and summary on thirty-six chapters contents of Qianfulun by the way of informative abstract. The Qianfulun was not a simple compilation of thirty-six articles, but under the guiding ideology of pneuma primitive theory, taking thoughts of rule of virtue as the purpose of ruling the country to construct the Confucian ideology. There were two viewpoints on thought ascription of Qianfulun, namely, the Confucian and the Eclectics, studying its mainstream thinking, the Qianfulun was still vested in a class of Confucian. The differences on thought ascription had direct relationships with the extensive and miscellaneous characteristics of Qianfulun’s, thoughts, the bibliographic scholar’s knowledge level and academic attitude. Qianfulun reflected three characteristics. One of which, the extensive and miscellaneous characteristics of Qianfulun’s thoughts. There were three reasons, firstly, Wang Fu was affected by Hsun Tzu’s Confucianism. Secondly, affected by the academic atmosphere of the Han Dynasty. Thirdly, Eastern Han social reality, Wang Fu’s realistic conditions decided his Confucianism inevitably marked with the imprint of Han Dynasty Confucianism. Next, the social criticalness of Qianfulun’s, thoughts. The third, the transitivity of Qianfulun’s thoughts.The Qianfulun has been quoted by dozens of ancient books since the Wei and Jin Dynasties, this indicates that the Qianfulun had abundant in content and future generations’ approbation, has been spread in the hereafter without intermission. When later generations quoted Qianfulun textual sentences, most of quoted passages did not label title, took reducing textual sentences as the principle on the literal contents, simultaneously combining the difference in text using, such as the increase and decrease of substantive and function words, the usage of interchangeable words, changing the character because of taboo, the use of synonyms, which also fully embodied the ancients’ haphazardry in quoting various books contents. Such characteristics decided it was not sole or principal basis as collating the text of Qianfulun. Some characters of quoted passage could be corrected incorrect characters in existing version, also could correct some errors in the citation text by the comparison between these referenced textual and now version. By the contrast, could compile some lost articles beyond today’s version Qianfulun.The Qianfulun quoting books included Confucian classics, weishu, philosophical works, historical records, ancient records, proverbs. Qianfulun quoted a large number contents from The Chou Rituals, The Etiquette, The Book of Rites, The Book of Songs, Shangshu, The Book of Changes, Spring and Autumn Zuozhuan, Spring and Autumn Gongvangzhuan, The Analects, Book of Filial Piety. Wang Fu’s attention rate and emphasis was different to the contents of the various Confucian classics, the quoting frequencies of The Book of Songs, Shangshu, The Book of Changes, Spring and Autumn Zuozhuan, The Analects were higher, of which the influence of The Book of Changes, Spring and Autumn Zuozhuan were larger. The quotations of The Chou Rituals, The Etiquette, The Book of Rites and Book of Filial Piety were relatively less because of too single content and not apply to Wang Fu’s writing needs. The citation to Confucian classics reflected the development trend of integration of the pre-Qin script Confucian classics and clerical script Confucian classics in the late Eastern Han Dynasty, and showed the characteristics that the clerical script Confucian classics was main and pre-Qin script Confucian classics was supplemented. Qianfulun’s citation to Confucian classics was an inevitable result of academic development in Han Dynasty Confucian era, has a direct relationship with Wang Fu’s Confucian academic concept of "Mingdao, learning saints, learning classics", was Wang Fu’s understanding and annotation of Confucian classics. The citation means were mainly divided direct and indirect citation two forms, also existed the situations that only citing the names of the Confucian classics or specific chapter names without citing textual content. By the analysis on Qianfulun citing Confucian classics, we can understand varia lectio, different versions of Confucian classics in the Eastern Han Dynasty. Investigation and analysis of the Qianfulun citing the pre-Qin script Confucian classics and clerical script Confucian classics brought some enlightenment, namely, the complexity of analyzing the difference between pre-Qin script Confucian classics and clerical script Confucian classics:First, there were many editions of pre-Qin script Confucian classics and clerical script Confucian classics. Second, the contradiction between the ancients applied original text flexibly and the diversity of ancient editions of Confucian classics. Third, the ancient taboo issues bringing trouble to the pre-Qin script Confucian classics and clerical script Confucian classics. Fourth, Zheng Xuan’s The Etiquette annotation, Xu Shen’s Shuowenjiezi and the characters contained in the Han Dynasty Xiping stele, Lu Deming’s Jingdianshiwen and so on thought the pre-Qin script and clerical script were the product of a specific historical period, having generality, had a certain reference value for us to analyze the pre-Qin script Confucian classics and clerical script Confucian classics. Wang Fu did not get rid of the impact of weishu, and quoted extensively the contents of weishu when elaborating on some ancient historical figures. Wang Fu widely dabbled in various philosophers’ thoughts, such as Confucianism, Taoism, Legalism, Military strategist in ancient China and Eclectics, of which Confucianism dominated, Taoism, Legalism, Military strategist in ancient China, Eclectics for auxiliary. For Yizhoushu, Guoyu, Strategies of the Warring States, Shiben, Shih Chi, Hanshu, ancient records, proverbs, many contents were cited, thereamong the references of Guoyu, Shih Chi, Hanshu were more. On the one hand, this showed Wang Fu was a well-read learned recluse, for the need of criticizing social reality, extensively citing pre-Qin and Two Han philosophers’books, on the other hand, reflected the Han Dynasty scholars striving for erudite and informed academic atmosphere. The specific citation means had direct citation and indirect citation towards the weishu, philosophical works, historical records, namely, direct citing the original text and citing original text flexibly. In addition, through the contrast between various philosophers’ citation and current version contents could find a number of different texts, different versions of various philosophers’ books circulating in the Eastern Han Dynasty, which had great significance to understand the development of various philosophers’ thoughts in the Eastern Han Dynasty.The Qianfulun had important literature value. In the research of ancient history, the Qianfulun provided the historical materials for writing Houhanshu, its contents could mutual prove with other history books, also could supplement the lack of historical records. All statement with "jin" were Wang Fu’s true reaction aiming at all kinds of social phenomena in the Eastern Han Dynasty. In some special literatures such as "Silie", Vanity and Luxury, Records of Attributes of Five Elements, Zhishixing recorded contents had special value. Some contents of Qianfuiun might be used for the analysis and textual research on the problems of ancient history. In aspect of ideological value, Qianfulun was the sole basis for understanding Wang Fu’s thought, hereby could understand Wang Fu’s political, economic, philosophical, ethical, educational, nomocracy, defense and military thinking. In aspect of literary value, Qianfulun was an outstanding representative of the Eastern Han essays of political comments, having a style of Wang fu’s own, for later generations leaving many classic famous aphorism such as "high position and great wealth","Listen to both sides and you will be enlightened; heed only one side and you will be benighted","One barking dog sets all the street a-barking" and so on.更多还原