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晚唐至北宋中期的古文評論開始將韓愈、李翱並稱,這代表了“道統”觀念成爲古文發展鏈條中不可忽視的一股思潮。其中“道”的內涵發生了深刻的轉變,即從强調總體社會政治的人文教化而日益轉向於個人道德的修養成聖。到了北宋中期,這一轉變促使歐陽修在《讀李翱文》中提出了嶄新的士人精神,確立了心憂天下的道德理想,發展了士人個體人格中的道德性理價值,呼籲優秀士人積極入世,並以此延伸到政治時局中的具體問題,使得自晚唐五代以來“韓、李”並稱所蘊含的人文教化之道落實於士人的主體人格之上,實現了古文儒道思想的螺旋式上升。與此同時,王通能夠上升爲儒學道統譜系中的重要人物,是與“韓、李”並稱代表的古文道統成爲當時儒學思想的重要背景密不可分的。從這個意義上説,“韓、李”並稱無疑是當時古文發展乃至儒學文化趨向的重要標誌。
From the late Tang Dynasty to the middle of the Northern Song Dynasty, the ancient prose commentary began to be translated by Han Yu and Li Ao, which represented that the concept of “unification” became a trend that can not be ignored in the development of classical prose. The connotation of “Tao ” has undergone a profound transformation, that is, from the humanistic education that emphasizes the overall social politics, it increasingly turns to the cultivation and sanctification of individual morality. By the middle of the Northern Song Dynasty, this change led Ouyang Xiu to propose a brand-new scholarship in “Reading Li Ao-wen”, set up a moral ideal of being worried about the world, developing the value of morality and morality in the individual personality of the scholars and appealing to the outstanding scholars to be active Since the late Tang and the Five Dynasties, the “Han and Li” theory of humanization has been implemented in the main body personality of the scholars and the realization of the ancient Chinese The spiral of Confucianism and Taoism rises. At the same time, Wang Tong’s rise to an important figure in the lineage of Confucianism and Taoism is inseparable from the important background of Confucianism at that time, which was the representative of the “Han and Li”. In this sense, “Han and Li” also said that they were undoubtedly an important symbol of the development of ancient emperors and Confucianism.