摘要
先秦诸子常思依附于权力,以至于为得君行道,主动扼杀精神之独立及思想之自由,为权力一统思想,多所谋划。董仲舒"罢黜百家,独尊儒术",司马谈"同归而殊涂",向歆父子"诸子出于王官",使得诸子被重新纳入一统天下的官学架构之中,子学中超出相应官守职掌的天下之学遭到裁抑。与"同归殊涂"的沉沦之路相反,马王堆帛书《要》篇清晰地勾勒了另一"同涂殊归"的超越之路。巫、史、儒都以《周易》占筮,然而其方法与追求迥异。不拘执于具体事件而超越于巫,进入《周易》,通过卦爻的类型化理解,驾驭万事万物,是为史官道家。不陷溺于繁琐的分类,而追求德义,便能超越于史,而成为儒。毋庸置疑,《要》篇虽然终归亡佚,其思想却死而不亡。
The pre-Qin philosophers tended to cling to power and even acted as agent for the king.They actively strangled the independent spirit and freedom of thought,scheming much for the power to unify philosophy and politics.'Ousting other doctrines,and adhering to Confucianism'as advocated by Dong Zhongshu,'the same destination,the different paths'statement of Sima Tan,and'all the philosophers come from the official schools'of Liu Xiang and Liu Xin,have forced the philosophers into the unified framework of official schools,and the idea that schools of learning could go beyond official posts was thus smothered.Opposite to that road of destruction, the piece of'Yao'discovered in the Mawangdui silk texts clearly outlines another road of transcendence.The sorcerer,historian,and Confucian all used the Zhou Yi for divination,yet their methods and pursuits are markedly different.Not concerened solely with specific events,transcending the sorcery and analyzing Zhou Yi, categorizing the lines and hexagrams of the Yi Jingand using this to describe all phenomena in the universe,this was the path of the historian-Taoist.Striving for virtue and righteousness without dwelling in tedious classification,and then transcending the historian,this was the path of the Confucian scholar.Undoubtedly,though the piece of'Yao'was finally lost,its philosophical thought has not perished.
出处
《文史哲》
CSSCI
北大核心
2013年第5期29-38,165,共10页
Literature,History,and Philosophy
基金
复旦大学"985工程"三期整体推进人文学科研究项目的结项成果
