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一般李白研究将李白的纵横家气质、任侠气质溯源于鲁仲连与赵蕤,但《汉志》以下各史志,都将鲁仲连归为儒家,孔门有纵横辞说的传统,《孔子家语》保留了这方面的内容,子贡为突出代表,鲁仲连乃子贡之流风余韵。赵蕤《长短经》唐宋史志归为杂家,杂家相对于先秦诸子思想之发展,是后起之学派划分,对杂家著作当观察其主体倾向。《长短经》主导思想是以各家参合儒术,以通于时变,孔子学说亦以通变适时为义,许仁于管仲即是明证。鲁仲连、赵蕤构成“侠儒”传统,绵延于中世纪,是一道为常规思想史与文化史所忽视的历史文化风景线。李白将“侠儒”传统与以阮籍“大人先生”为代表的魏晋风度绾合一体。
In general, Li Bai’s study traced Li Zong’s masters of the aspect and the aspect of man’s personality to Lu Zhonglian and Zhao Xun. However, the following historical records of Han Chi all refer to Lu Zhong as Confucianism. Confucius has the traditional view of “ Confucius language ”to retain the contents of this area, Zigong to highlight the representatives, Lu Zhonglian tribute to the wind rhyme. Zhao 蕤 “Length and Shorts,” the history of the Tang and Song Dynasties as a miscellaneous family, miscellaneous family relative to the development of the pre-Qin philosophers thought, is the later school division, the master of the work when observing its subjective tendencies. The guiding ideology of “Sutang Sutra” is based on Confucianism, which is based on Confucianism, which leads to the change of time. Confucianism is also justified by the principle of Tonghua. Xu Ren at Guanzhong is proof. Lu Zhonglian and Zhao Xun constitute the tradition of “Xiaru Confucianism” which stretches in the Middle Ages and is a historical and cultural landscape that is neglected by both the conventional intellectual history and the cultural history. Li Bai will be “Xia Ru” tradition and Ruan Ji “Sir ” as the representative of the Wei and Jin demeanor together.