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在《孝经》学史上,唐玄宗的《孝经注》是一个转折点。在此之前,郑玄、皇侃等学者都将《孝经》视为经纬天下的政治书;而唐玄宗改经、重注,使《孝经》成为可以教化天下的伦理书。唐玄宗对《孝经》所涉及的许多礼乐制度略而不讲,只是抽象地讲“孝”的道理。这是由于唐朝已经不再实行经学的许多制度,而唐玄宗的身份又是皇帝,所以,必须将那些不再实行的制度都悉数忽略。同时,唐玄宗对《孝经》经文所明确讲到的郊祀、明堂、刑律的注解,并不是从经学的角度进行解释,而是从当时所实行的典礼进行理解,这迎合了当时的现实,而却在一定程度上歪曲了经学固有的意义。唐玄宗的《孝经注》流行天下,宋朝以后直至今天的《孝经》解释,都受到了唐玄宗的深刻影响。
In the history of filial piety, Tang Xuanzong’s “Book of Filial Piety” is a turning point. Prior to this, scholars such as Zheng Xuan and Huang Kan all regarded The Book of Filial Piety as the political book of the world; while Emperor Xuanzong restructured and re-annotated them, the Book of Filial Piety became an ethical book that can educate the world. Xuanzong of the “Filial Piety” many of the ritual and music system involved in a little while not speaking, just abstract “filial piety ” truth. This is because the Tang Dynasty has ceased to practice many systems of Confucian classics, and Emperor Xuanzong is an emperor. Therefore, we must ignore all those systems that are no longer practiced. At the same time, Emperor Xuanzong noticed from the perspective of Confucian classics that Mingjiao, Mingtang and criminal law clearly stated in the scriptures of the Book of Filial Piety, but from the ceremonies practiced at that time, which catered to the reality of the time , But to a certain extent distorted the inherent meaning of Confucian classics. Tang Xuanzong’s “Filial Piety” popular world, until after the Song Dynasty “filial piety” explanation, have been profound influence of Emperor Xuanzong.