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宋高宗一朝执政治文化之牛耳的不是余英时所说的王安石之学,而是以胡安国为代表的《春秋》经学。《春秋胡氏传》上承孙复《春秋尊王发微》和程颐《春秋传》,把尊王安内、君臣之义、礼乐教化置于最高地位,集中体现了宋朝士大夫政治文化的基本特征。王夫之对《春秋胡氏传》的批评,揭示了宋朝士大夫政治文化从“妾妇之道”向“仆妇之道”的转变,不仅在事实层面有助于重新认识被道学歪曲了的宋代历史、据实恢复宋史的本来面目,而且在价值观层面突破了宋儒以尊王压倒攘夷、以文治排斥富强、以君臣之义抑制民族大义的传统观念,确立了攘夷、富强、民族大义至上等适应近代民族国家兴起之历史潮流的新观念,因而具有重要的启蒙意义。
The song of the Song dynasty kingdom governing the political culture is not what Yu Yingshi said when Wang Anshi’s school, but with Juan Guo as the representative of the “Spring and Autumn” classics. “Spring and Autumn Annals of the Hu” inherited Sun Fu, “Chunqiu Zun Wang Fawei” and Cheng Yi “Spring and Autumn Annals”, placing the respect of Wang An, the righteous monarch and the rites and music in the highest position, which embodied the basic political culture of the Song Dynasty feature. Wang Fuzhi’s criticism of the biography of the Spring and Autumn Annals of the Hu Family revealed that the political and cultural transition of the Song Dynasty’s imperialists did not only distort the fact that Taoism was distorted History of the Song Dynasty, according to the actual recovery of the original appearance of the history of the Song Dynasty, but also broke the Song Confucian values of overcoming the barbarians with the respect of the king, the rule of law and discipline to exclude rich and powerful, with the righteous monarchy to curb the righteousness of the nation’s traditional concept of establishing barbarians, rich and powerful, national righteousness First, the new concept of adapting to the historical trend of the rise of modern nation-state, therefore, has an important enlightenment significance.