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关于儒学传承,主要有“说经之儒”和“著述之儒”之分,这两者形成了我们传统的经学研究范围。这种认识,忽略了一类以“序次”为主,对早期儒家学术进行整理传承的“记纂之儒”。记纂之儒不对经典本身进行传注阐发,也谈不上在著述上有新义创作,而是通过整理、序次儒家文献以发挥知识传承的稳定性,继而成为一个时代共有的修养。这就涉及到儒学传承体系中的杂记类文献。杂记文献的功能在于,它作为一种公共知识具备文化构建力,与当时各种文体和文献的生成有密切的关系。
As for the inheritance of Confucianism, there are mainly two parts: “Confucianism” and “Confucianism”, both of which form our traditional study of Confucian classics. This kind of understanding ignores a class of “Confucianism of codification” which is mainly based on “order ” and carries on the collation and inheritance of early Confucianism. The compiling Confucianism does not elaborate on the classic itself, nor does it mean that there is a creation of new meaning in the writings. Rather, by ordering and ordering the Confucian literature to exert the stability of the inheritance of knowledge, it then becomes a common accomplishment of an era. This involves miscellaneous notes in Confucianism inheritance system. The function of miscellany literature is that it possesses the cultural constructive power as a kind of public knowledge and is closely related to the generation of various genres and documents at that time.