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通过对《孟子》中尧舜故事的考察,可以发现孟子时代《尧典》与西汉时代有很大不同,其文字信息要多于西汉今文本,内部结构、叙事顺序也有不同。《孟子》引述的舜故事多数与伏生本《尧典》相关,且战国、秦汉时代文献引述的舜故事,也多在伏生本《尧典》叙事时限之内,故战国时代若存在一篇《舜典》的话,它要么不为多数学者所知,要么混杂在伏生本《尧典》之中。《孟子》的引述间接指向的那个《尧典》当是一个很主流的本子。这说明,在战国中期,齐鲁地区《尧典》的主流版本与伏生本《尧典》不同。今本的顺序,从西汉司马迁的祖述及刘向的校书分析,至迟在战国晚期已经出现了,而且是邹鲁儒生的主流版本。
Through the investigation of the Yao and Shun stories in Mencius, it can be found that the “Yao Dian” in the Mencius era was very different from the Western Han Dynasty with more textual information than the present Western Han texts. The internal structure and the order of narration were also different. Most of the Shun stories quoted by Mencius are related to the “Yaodian” of Volkswagen, and Shun stories quoted in the Warring States and Qin and Han dynasties are mostly within the narrative time limit of “Yaodian” The article “Shun Code”, it is either not known to most scholars, or mixed in the Volan “Yao Dian”. The “Yao Dian” indirectly quoted by Mencius as a very mainstream book. This shows that in the middle of the Warring States period, the mainstream version of “Yao Dian” in Qilu differs from the “Yaodian” version of Volkswagen. In the present order, from the ancestor of Sima Qian in West Han Dynasty and the analysis of Liu Xiang’s school books, it has appeared in the late Warring States period, and is the mainstream version of Confucianism in Zou Lu.