The establishment of the Chu(楚) Bamboo Manuscripts from the Zhanguo(戦国) Period and the Kongzi Shilun(孔子詩論) as viewed through Shi(詩).

战国时期楚竹书的确立与从诗看《孔子诗论》。

基本信息

批准号：
14510018
负责人：
YABU Toshihiro
金额：
$ 1.41万
依托单位：
Iwate University
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
2002
资助国家：
日本
起止时间：
2002 至 2004
项目状态：
已结题

项目摘要

The Chu(楚) Bamboo Manuscripts from the Zhanguo(戦国) Period and the Kongzi Shilun(孔子詩論) were discovered in Hubei Province in 1993. They both quote various poetic verses and commentaries and are thus an important discovery in considering the establishment of Shi(詩).The Chu Bamboo Manuscripts and the Kongzi Shilun, which are believed to mark the beginning of the Warring States Period, are thought to have their place between the original meaning of Shi that surfaced at the beginning of the 6th century BC and the Mao Zhan(毛傳) and Mau Xu(毛序), which are believed to have been created during the Han Dynasty. To analyze the relation between the interpretation of the Chu Bamboo Manuscripts and the Kongzi Shilun, the original meaning of Shi, and the interpretation of Mao Zhan and Mao Xu, one can fundamentally reexamine the research about the establishment of Shi Jing(詩経) which contained accounts of only previous literature.For example, "Jirongbugai(其容不改)" of Dourenshi(都人士) Chapter in The Shijing(詩経 … More ) was quoted in the ninth chapter of the Chu Bamboo Manuscripts, and can be interpreted as expressing, in the original Shi meaning, the fact that the appearance of youth will never change. The Mao Zhan, however, can be interpreted as portraying the present as decaying and expressing the past as ideal and being slightly prescriptive. Lastly, in the Mau Xu, the conservative argument is made to maintain the status quo with the argument that "(the ruler) should not be able to change his clothes so easily". However, the goal in the ninth chapter of the Chu Bamboo Manuscripts is to provide support for the argument that the traditional custom of the sovereign should be maintained. The Chu Bamboo Manuscripts or the "Suishu(隋書)", as the Yinyueshishang(音楽志上) would say, is a Confucian work. If the Kongzi Shilun is also a Confucius work, then to consider why the poetic interpretation of the Bamboo Manuscripts differs from Mao Zhan and Mao Xu, which was likewise allegedly told by 子夏 in the Book of Han, it is necessary to do a detailed investigation on how the dawn of Confucianism was interpreted in Shi Jing.For future research, it will be necessary to investigate not only the poem Dourenshi(都人士) Chapter in The Shijing(詩経) which is quoted in the ninth chapter of the Chu Bamboo Manuscripts but the entire Chu Bamboo Manuscripts, themselves, and the anticipated to be finished Kongzi Shilun. Less

1993年，湖北省发现了战国时期的楚竹简和《孔子诗论》，它们都引用了各种诗文和评论，是思考诗学创立的一个重要发现。孔子时论，被认为标志着战国时代的开始，被认为在最初的公元前六世纪初出现的“诗”的含义与据信是在汉代创建的《毛传》和《毛序》之间的关系来分析。楚竹简与《孔子诗论》、《诗》的本义以及毛瞻、毛续的阐释，可以从根本上重新审视《诗经》记述的创立研究。例如，《诗经》斗人氏篇的“吉容不改”，在《楚竹简》第九篇中就被引用，可以解释为在《诗经》的原意中表达了“青春的面貌永远不会改变，而毛瞻则可以理解为把现在描绘成腐朽，把过去描绘成理想，略带规范性。最后，在《茅须》中，以“（统治者）不应该如此轻易地改变他的衣服”为维持现状的保守论点，最后达到了《楚竹》第九章的目标。楚书是为维护君主的传统习俗提供支持的，《楚竹书》或《音月食尚》中所说的“岁书”是一种。如果《孔子诗论》也是孔子的著作，那么要考虑为什么《竹书》的诗意解释与《汉书》子夏所讲的《毛瞻》和《毛续》不同，就有必要考虑一下。对《诗经》中儒家的曙光如何阐释进行详细考察。未来的研究，不仅需要考察《诗经》中的《斗人石篇》这首诗。《诗经》是《楚竹简》第九篇所引用的，但整个《楚竹简》本身，以及即将完成的《孔子石论》少。