本文將王安石的《周禮》註釋置於兩個語境中加以分析:其一,它是爲新建立的國家學校系統和新考試系統所創設課程的一部份;其二,從中唐到北宋經書註釋發生了巨大轉變。王安石並不致力於同鄭玄或賈公彦一爭高下,他處理經書文本本身,提供方法來看經書如何能在當下具有意義。他假設存在著一種聖人是如何做事的方法,關於什麽是根本的,以及他們應當據以做事的秩序,這些都是可以共享的。通過對王安石《周禮》註釋中兩個部份的分析,可見其方法或是對文字作字形分析,或是對句子之間的聯繫作邏輯分析。其註釋也涉及了與時代密切相關的問題:政治精英的性質和經濟的結構。他尋求的指導性原則是通過辨識詞彙和語言中的系統、結構、秩序、關聯性、整體性或一致性而創立的,但它們在某種程度上存在於文本之外,而在於事物本身之中。凡此種種,可以通過“學”傳授給他人。新政時期各種政策作爲一個一致的整體而彼此適應,禮和法令清楚詳盡地説明了事物應該怎樣運作,怎樣創造出精緻的典範。 This article analyzes Wang Anshi’s Zhou Li’s comment in two contexts: first, it is part of a curriculum created for the newly established national school system and new examination system; secondly, from the Middle Tang to the Northern Song There has been a tremendous shift in scripture annotation. Wang Anshi is not committed to competing with Zheng Xuan or Jia Gongyan. He deals with the scriptures themselves and provides ways to see how scripture can make sense in the moment. He assumes that there is a way of how saints work, about what is fundamental, and the order in which they should work, all of which can be shared. Through the analysis of two parts of Wang Ann’s Zhou Li’s comments, we can see that the method is to make a glyph analysis of the text or to make a logical analysis of the connection between the sentences. Its notes also deal with issues closely related to the times: the nature of the political elite and the structure of the economy. The guiding principle sought by him was founded by discerning the system, structure, order, relevance, totality, or coherence of words and languages, but they exist to some extent beyond the text, in. All these kinds can be taught to others through “learning”. The various policies of the New Deal period were adapted to each other as a unitary one. Etiquette and decrees clearly and exhaustively illustrate how things should function and how to create exquisite models.