頁籤選單縮合
題名 | 王僧虔〈誡子書〉與南朝清談考辨=Wang Seng-ch’ien’s “Letter of Instruction to His Son” and Its Relationship to the Pure Conversation Under the Southern Dynasties |
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作者姓名(中文) | 余英時; 余英時; | 書刊名 | 中國文哲研究集刊 |
卷期 | 3 民82.03 |
頁次 | 頁173-196 |
分類號 | 623.5202 |
關鍵詞 | 南齊; 王僧虔; 誡子書; 南朝; 清談; |
語文 | 中文(Chinese) |
英文摘要 | Wang Seng-ch'ien's (426-485) "Letter of Instruction to His Son" is a key document in the history of the Pure Conversation during the Southern Dynasties' period. However, the letter contains many textual and other problems which have puzzled scholars for centuries. Until and unless these problems are satisfactorily solved, the significance of the letter as a historical document cannot be fully grasped. In this article the author begins by dating this letter more precisely between 476 and 477. He then goes on to identify the three Pure Conversationalists mentioned in the letter, namely, "Yuan ling" , "Hsieh Chung-shu" and "Chang Wu-hsing". After an extensive and thorough search in various biographies in dynastic histories, the author is finally able to establish the identities of the three conversationalists as Yuan Ts'an (420-477), Hsieh Chuang (421-466) and Chang Hsu (433?-490). The identification of the last one, Chang Hsu, is especially involved. It turns out that "Chang Wu-hsing" is in all likelihood a misprint of "Chang Wu Chu". For Chang Hsu served as Governor of Wu Chun during 475-477, but never that of Wu-hsing, It is quite common that these two provincial names, Wu Chun and Wu-hsing, get confused with each other in the dynastic histories of the period as the texts were transmitted from generation to generation in the hands of numerous copyists. Thus the author is also able to right a wrong in his earlier English article "Individualism and the Neo-Taoist Movement in Wei-Chin China" (in Donald Munro, ed., Individualism and Holism, Studies in Confucian and Taoist Values, University of Michigan Press, Ann Arbor, 1985) where he reached the right conclusion but for wrong reasons. In the second half of this article, the author discusses the evidential value of this letter for the last phase of the history of the Pure Conversation. The discussion is focused on two questions raised in the letter: First, what were the basic required readings for the training of a qualified Pure Conversationalist? In this regard the emphasis is placed on the so-called "Eight Collections of the Ching-chou School". Since these Ching-chou texts have long been lost, scholars' opinions are divided as to their historical origins and intellectual contents. Based on internal evidence of the letter the author supports the traditional view that they must refer to the writings of the early third century including those of Wang Ts'an (177-217) who lived in Ching Chou at the end of the Han dynasty. The second question is why in this letter the Taoist texts used for the Pure Conversation are compared to "fine food to serve guests in a banquet"? Building on recent scholarship the author advances the view that by the fifth century Taoist ideas had already lost the critical power they once exercised on politics and society during the Wee-Chin transition. Consequently, the Pure Conversation also ceased to function as a destructive and disruptive dscourse. Instead, the Pure Conversation in its last phase was stereotyped into a conventional intellectual game in the everyday life of the elite circles. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。