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標題: | 天道聖統---以《尚書》諸緯為核心的思想論析 The Heavenly Mandate and Holy Rule: An Analysis of the Thought Centered on the Chenwei Texts of Shang Shu |
作者: | 李璟業 Jing-Ye Lee |
指導教授: | 蔡振豐 Zhen-Feng Cai |
關鍵字: | 讖緯,尚書,兩漢政治, Chen wei,Shang Shu,Politics of the Han Dynasty, |
出版年 : | 2023 |
學位: | 碩士 |
摘要: | 本文所提出的問題意識,在於釐清吾人應如何理解讖緯文本的性質。過往對讖緯文本的研究,大多聚焦在其經典詮釋或其對天文學、神話學的理論推展。本文欲提供另一個思想進路,以解釋讖緯文本的性質以及其中出現的種種特殊現象。
首先,本文討論了《尚書》諸緯的天道聖統論,該理論源自對命運之天的恐懼,以自然之天所代表的不可改變的自然現象為象徵,發展出用於解釋天命遞嬗的理論。天道聖統的核心結構為五色相應之帝精,賦予其相應的五帝之德,以此將天命所對應的色帝之精賦予與之相應的個體使其成為天命的持有者。然而,天命是會轉移的,且無論如何賢明的君主都必須將天命交給繼任者。天道聖統的理論需要額外的外圍理論支持,其中休徵與咎徵是最重要的一環。在天道聖統的理論中,權威性來自對不可違之天的服從和崇拜。當現任統治者在受命之徵、事功、異表等方面得到肯定並確認具備天命時,其權威性也得到肯認。天道聖統論在某種程度上是政治宣傳,其目的是通過服從天命來維持政治穩定。 再者,兩漢時期政治對聖統論述的影響,其觀念演變可分為三個階段:黑統水德、黃統土德、赤統火德。在政治混亂的西漢末期,劉歆將火德與承堯後之說結合成為聖統的最完整論述,成為新莽竄漢之聖統論述藍圖,並由王莽建立了「受禪」宣傳。然而,漢為火德的觀念並未因新莽覆亡而消失,劉秀對赤伏符的詮釋進一步使其成為普世價值,並深入東漢人的普遍信仰中。 最後,讖緯文本的本質在於以天道聖統論為核心的政治宣傳,因此其中的天文理論大多停留在《周髀》的成果,並未隨著天文觀測、理論和技術的進步而更新。這是因為讖緯文本的目的不是紀錄天文現象,而是傳達統治者所認可的意識形態。這種意識形態是建立在天地現象為道德論述之理論根源上,並得到漢代統治者的肯定和國家指定的意識形態。即使新的天文知識被提出,讖緯文本也不會跟隨其改變其天文論述,因為這會挑戰其維護的意識形態基礎。此外,儘管讖緯文本具有經典解釋上的特殊性,但它仍然需要與經典相配合,而古老的經典中使用了舊的天文知識,因此讖緯文本沿用這些知識也是合理的情況。 本文主要探討讖緯文本的性質和目的,強調其不是為了紀錄科學或詮釋經典,而是宣揚意識形態和政治宣傳,藉由經典和各類異徵的交叉解釋,回應統治權威的轉移證成天命所歸的統治者,並賦予經典新的詮釋,以獲得皇朝統治者的認可。天道聖統論的提出給予了宣傳合理的方向,道德論述仰賴自然之天作為論述基礎,但古人無法明白的是,科學理論和技術的進步會對自然之天的觀測結果產生影響。因此,讖緯文本只能選擇依附古舊的天文知識,以維護皇朝認可的道德價值之合理性。 The issue addressed in this article is to clarify how we should understand the nature of the Chenwei texts. Previous research on Chenwei texts has mostly focused on their classical interpretations or their theoretical extensions in astronomy and mythology. This article aims to provide an alternative approach to explain the nature of Chenwei texts and the various special phenomena that appear in them. This article first discusses the theory of Tian Dao Sheng Tong (the holy unity of heaven's way) found in the various Wei sections of the Shang Shu. This theory stems from the fear of fate and destiny, using the unchangeable natural phenomena represented by the sky as a symbol to develop a theory for explaining the succession of heavenly mandates. The core structure of Tian Dao Sheng Tong is the Emperor's essence corresponding to the five colors, endowed with the virtues of the corresponding Five Emperors, thereby endowing the essence of the color emperor corresponding to the heavenly mandate to the individual who corresponds with it, making them the holder of the heavenly mandate. However, the heavenly mandate is transferable, and no matter how wise the ruler is, they must pass it on to their successor. The theory of Tian Dao Sheng Tong requires additional peripheral theories, of which Good Omens and Bad Omens are the most important. In the theory of Tian Dao Sheng Tong, authority comes from obedience and worship of the inviolable sky. When the current ruler is affirmed and recognized as possessing the heavenly mandate in terms of signs, achievements, and abnormal appearances, their authority is also recognized. The theory of Tian Dao Sheng Tong is to some extent political propaganda, aimed at maintaining political stability by obeying the heavenly mandate. Additionally, this article discusses the influence of political discourse on the theory of sacred hierarchy during the Han dynasty. The evolution of these concepts can be divided into three stages: black hierarchy with water virtue, yellow hierarchy with earth virtue, and red hierarchy with fire virtue. During the political turmoil of the late Western Han period, Liu Xin combined the concept of fire virtue with the theory of succession from Emperor Yao to create the most complete discourse on sacred hierarchy, which became the blueprint for the sacred hierarchy discourse during the Xin dynasty and was promoted by Wang Mang through the "abdication" policy. However, the concept of Han as the red hierarchy did not disappear with the fall of the Xin dynasty. Liu Xiu's interpretation of the Red Faced Talisman further made it a universal value and deeply ingrained it in the common belief of the Eastern Han people. Finally, the essence of the apocryphal texts is political propaganda centered on the theory of celestial mandate. Therefore, the astronomical theories presented in these texts mostly rely on the achievements of the "Zhou Bi" and have not been updated with the progress of astronomical observation, theory, and technology. This is because the purpose of apocryphal texts is not to record astronomical phenomena but to convey the ideology approved by the rulers. This ideology is based on the theory that natural phenomena represent moral discourse and was affirmed by the rulers of the Han dynasty as the state-designated ideology. Even if new astronomical knowledge is presented, the apocryphal texts will not change their astronomical theories, as this would challenge the ideological foundation they uphold. In addition, despite the special nature of their interpretation, apocryphal texts still need to be consistent with the classics, which rely on old astronomical knowledge. Therefore, it is reasonable for apocryphal texts to continue to rely on such knowledge. This article mainly explores the nature and purpose of the "Chenwei" texts, emphasizing that they are not meant to record science or interpret classics, but to promote ideology and political propaganda. By using a combination of classics and various unusual phenomena to provide cross-interpretations, these texts respond to the transfer of authority to the ruler who is believed to have obtained his mandate from heaven. This process also gives the classics new interpretations to gain the recognition of the imperial rulers. The concept of Tian Dao Sheng Tong (Heavenly Mandate and Holy Rule) provides a reasonable direction for propaganda, and moral discourse relies on the natural world as a basis for argumentation. However, the ancient people did not understand that the advancement of scientific theories and technology would affect the observation results of the natural world. Therefore, "Chenwei" texts had to choose to rely on old astronomical knowledge to maintain the legitimacy of the moral values approved by the imperial regime. |
URI: | http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/88127 |
DOI: | 10.6342/NTU202301531 |
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顯示於系所單位: | 中國文學系 |
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