从士文化传统看欧阳修的士情结
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摘要
孔子"士志于道"的表述是对中国士文化本质属性的经典界定;道与势的博弈的历史运动形成了士文化传统的内涵。欧阳修士情结的实质就是要依靠对"道"的诠释来恢复知识、思想及信仰的批评力与有效性,从而让士阶层获得对抗皇权的话语权力,进而实现士的一个古老梦想:居于政治主体地位。综观欧阳修一生,不难发现士情结与其生平相纠缠的轨迹。换言之,正是一种难以抛却的"自主性"的士情结铸造了欧阳修的一生。
Confucius' s expression of " Scholars aim at'Dao'" is a classical definition to the intrinsic characteristics of Chinese scholar culture.The historical movements of " Dao" and " Shi"(the authority,power)competing with each other have formed the contents of the scholar culture tradition.The essence of Ouyang Xiu's scholar complex is formulated as follows.Through interpreting " Dao",the critical ability and effectiveness of knowledge,ideology and belief could be recovered,and thus the scholar class could gain the discourse power against the royal sovereign.Finally the ancient dream of the scholar class could be realized:to occupy the principal position of politics.From a comprehensive point of view on the lifetime of Ouyang Xiu,it is not difficult to discover the paths where his scholar complex and his life were tangled.In other words,it is the non-abandoned,self-driven scholar complex that constructs the life story of Ouyang Xiu.
Confucius' s expression of " Scholars aim at'Dao'" is a classical definition to the intrinsic characteristics of Chinese scholar culture.The historical movements of " Dao" and " Shi"(the authority,power)competing with each other have formed the contents of the scholar culture tradition.The essence of Ouyang Xiu's scholar complex is formulated as follows.Through interpreting " Dao",the critical ability and effectiveness of knowledge,ideology and belief could be recovered,and thus the scholar class could gain the discourse power against the royal sovereign.Finally the ancient dream of the scholar class could be realized:to occupy the principal position of politics.From a comprehensive point of view on the lifetime of Ouyang Xiu,it is not difficult to discover the paths where his scholar complex and his life were tangled.In other words,it is the non-abandoned,self-driven scholar complex that constructs the life story of Ouyang Xiu.
引文
[1]余英时.士与中国文化[M].上海:上海人民出版社,2003.
[2]李泽厚.论语今读·里仁[M].合肥:安徽文艺出版社,1998.
[3]余嘉锡.世说新语·德行[M].北京:中华书局,1983:1-6.
[4]葛兆光.中国思想史第二卷[M].上海:复旦大学出版社,2001:168-218.
[5](元)脱脱.宋史·欧阳修传:卷319[M].北京:中华书局,1985.
[6]李逸安.欧阳修《记旧本韩文后》[M]//欧阳修全集.北京:中华书局,2001.
[7]申荷永.荣格与分析心理学[M].广州:广东高等教育出版社,2004.
[8]刘越峰.论欧阳修的“圣贤情结”及其影响[J].重庆邮电大学学报,2013(5):82.
[9]刘兆伟.孟子译评[M].北京:中华书局,2011.
[10]范晔.后汉书·范滂传[M]//王承略译注.济南:山东画报出版社,2013:373.
[11]章锡琛.章锡琛点校《张载集》[M].北京:中华书局,2012.
[2]李泽厚.论语今读·里仁[M].合肥:安徽文艺出版社,1998.
[3]余嘉锡.世说新语·德行[M].北京:中华书局,1983:1-6.
[4]葛兆光.中国思想史第二卷[M].上海:复旦大学出版社,2001:168-218.
[5](元)脱脱.宋史·欧阳修传:卷319[M].北京:中华书局,1985.
[6]李逸安.欧阳修《记旧本韩文后》[M]//欧阳修全集.北京:中华书局,2001.
[7]申荷永.荣格与分析心理学[M].广州:广东高等教育出版社,2004.
[8]刘越峰.论欧阳修的“圣贤情结”及其影响[J].重庆邮电大学学报,2013(5):82.
[9]刘兆伟.孟子译评[M].北京:中华书局,2011.
[10]范晔.后汉书·范滂传[M]//王承略译注.济南:山东画报出版社,2013:373.
[11]章锡琛.章锡琛点校《张载集》[M].北京:中华书局,2012.