University of Macau / Faculty of Arts and Humanities. / Department of Portuguese

劉桂標. / 論文(博士)--香港中文大學, 1999. / 參考文獻 (p. 226-230) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Liu Guibiao. / Lun wen (bo shi)--Xianggang Zhong wen da xue, 1999. / Can kao wen xian (p. 226-230) / Zhong Ying wen zhai yao.

伍俊丞. / "2010年9月". / "2010 nian 9 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2010. / Includes bibliographical references (leaves 651-666). / Abstract in Chinese and English. / Wu Juncheng. / 提要 --- p.i / 凡例 --- p.iv / 前言 --- p.v / 目錄 --- p.vi / Chapter 第一章 --- 王符之生平 --- p.1 / Chapter 第一節 --- 王符之鄉里 --- p.3 / Chapter 第二節 --- 王符之志節 --- p.15 / Chapter 第三節 --- 王符之仕宦 --- p.20 / Chapter 第四節 --- 王符之交遊 --- p.23 / Chapter 第五節 --- 王符之生卒 --- p.30 / Chapter 第六節 --- 王符之著述 --- p.35 / Chapter 第七節 --- 結語 --- p.42 / Chapter 第二章 --- 東漢經學概況 --- p.43 / Chapter 第一節 --- 東漢經學以古文為宗 --- p.45 / Chapter 第二節 --- 東漢經生著重家法 --- p.48 / Chapter 第三節 --- 東漢讖緯學之興盛 --- p.50 / Chapter 第四節 --- 結語 --- p.53 / Chapter 第三章 --- 王符之《周易》學 --- p.54 / Chapter 第一節 --- 漢代《周易》學概況 --- p.56 / Chapter 第二節 --- 王符之《周易》學源流 --- p.65 / Chapter 第三節 --- 王符《潛夫論》引《周易》特點 --- p.95 / Chapter 第四節 --- 王符之《周易》學思想 --- p.106 / Chapter 第五節 --- 王符於京房《周易》學之取捨 --- p.120 / Chapter 第六節 --- 《周易》於王符經學之地位 --- p.135 / Chapter 第七節 --- 結語 --- p.142 / 附錄一王符引《易》源流待考條目 --- p.143 / 附錄二王符引《易》稱謂彙錄 --- p.161 / Chapter 第四章 --- 王符之《尚書》學 --- p.165 / Chapter 第一節 --- 漢代《尚書》學概況 --- p.167 / Chapter 第二節 --- 王符之《尚書》學源流 --- p.176 / Chapter 第三節 --- 王符《潛夫論》引佚《書》 --- p.204 / Chapter 第四節 --- 王符《潛夫論》引《尚書》特點 --- p.212 / Chapter 第五節 --- 王符之《尚書》學思想 --- p.220 / Chapter 第六節 --- 《尚書》於王符經學之地位 --- p.230 / Chapter 第七節 --- 結語 --- p.238 / 附錄一王符引《書》源流待考條目 --- p.239 / 附錄二王符引《書》稱謂彙錄 --- p.250 / Chapter 第五章 --- 王符之《詩經》學 --- p.254 / Chapter 第一節 --- 漢代《詩經》學概況 --- p.256 / Chapter 第二節 --- 王符之《詩經》學源流 --- p.265 / Chapter 第三節 --- 王符《潛夫論》引《詩經》特點 --- p.302 / Chapter 第四節 --- 王符之《詩經》學思想 --- p.312 / Chapter 第五節 --- 《詩經》於王符經學之地位 --- p.321 / Chapter 第六節 --- 結語 --- p.328 / 附錄一王符引《詩》源流待考條目 --- p.329 / 附錄二王符引《詩》稱謂彙錄 --- p.362 / Chapter 第六章 --- 王符之三《禮》學 --- p.369 / Chapter 第一節 --- 漢代三《禮》學概況 --- p.371 / Chapter 第二節 --- 王符之三《禮》學源流 --- p.378 / Chapter 第三節 --- 王符《潛夫論》引三《禮》特點 --- p.388 / Chapter 第四節 --- 王符思想於荀學之承繼 --- p.395 / Chapter 第五節 --- 《潛夫論》之思想學派爭議 --- p.401 / Chapter 第六節 --- 三《禮》於王符經學之地位 --- p.410 / Chapter 第七節 --- 結語 --- p.414 / Chapter 第七章 --- 王符之《春秋》學 --- p.415 / Chapter 第一節 --- 漢代《春秋》學概況 --- p.417 / Chapter 第二節 --- 王符之《春秋》學源流 --- p.427 / Chapter 第三節 --- 王符《潛夫論》引《國語》 --- p.493 / Chapter 第四節 --- 王符《潛夫論》引《春秋》特點 --- p.517 / Chapter 第五節 --- 王符之《春秋》學思想 --- p.526 / Chapter 第六節 --- 《春秋》於王符經學之地位 --- p.533 / Chapter 第七節 --- 結語 --- p.537 / 附錄一王符引《春秋》源流待考條目 --- p.538 / 附錄二王符引《春秋》稱謂彙錄 --- p.542 / Chapter 第八章 --- 王符之《論語》學 --- p.545 / Chapter 第一節 --- 漢代《論言》學概況 --- p.547 / Chapter 第二節 --- 王符《潛夫論》引《論語》 --- p.555 / Chapter 第三節 --- 王符《潛夫論》引《論語》之相關問題 --- p.580 / Chapter 第四節 --- 結語 --- p.583 / 附錄王符徵引《論語》稱謂彙錄 --- p.584 / Chapter 第九章 --- 王符之《孝經》學 --- p.587 / Chapter 第一節 --- 漢代《孝經》學概況 --- p.589 / Chapter 第二節 --- 王符《潛夫論》引《孝經》 --- p.595 / Chapter 第三節 --- 王符《潛夫論》引《孝經》之相關問題 --- p.599 / Chapter 第四節 --- 結語 --- p.601 / Chapter 第十章 --- 王符於緯書之取態 --- p.602 / Chapter 第一節 --- 王符《潛夫論》引緯書 --- p.604 / Chapter 第二節 --- 緯書於王符經學之地位 --- p.615 / Chapter 第三節 --- 結語 --- p.619 / Chapter 第十一章 --- 餘論 --- p.620 / Chapter 第一節 --- 王符論諸經之作者 --- p.622 / Chapter 第二節 --- 王符經學之今古文取向 --- p.628 / Chapter 第三節 --- 王符以經論政 --- p.635 / Chapter 第四節 --- 王符經學於後世之影響 --- p.642 / Chapter 第十二章 --- 總結 --- p.647 / 參考書目及論文 --- p.651

王安石是北宋一代名臣，政治上的功過且不論，其於詩詞古文的地位，列居唐宋八大家之一。這些文學作品流傳於後世者眾，卻很少論及他在語言文字方面的成就，概因這部窮其晚年精力所瘁的《字說》，在當時受到王安石的政治立場所影響，先是主司用以取士，後又頒行於學官，使得應試的學子們個個鑽研其說，專行於學校、科場數十載，其間也因政治因素（新舊黨爭）陸續遭受禁用、奉行、廢用之命運，但其學說已深植人心，雖已遭廢用，學者在日常言談之間仍不厭引述闡發。 《字說》的產生與通行是有其歷史背景的支持，改朝換代之後，在以《說文》為尊的先見之下，《字說》最後走向「亡佚」之路是可以理解的。然而《字說》保存了當時對一些字義的獨特解釋，從這些吉光片羽之中，可以反映出當時的社會文化與王安石的思想觀點，所謂以「會意」解字者，當可視為「會」王安石之「意」的依據，尤其在《字說》成書之前，荊公已在《三經新義》中析字解經，必然有他的另一種不同的領會。例如他在〈熙寧字說序〉認為「教學必自此始，能知此者，則于道德之意，已十九矣。」在〈進字說表〉指出欲達到「同道德之歸，動名分之守」的目的。他的說解方式或許多少偏離詞義的訓釋，但是實際上也反映當時的文化、思想在語言文字上的展現。故不專以文字學上解字的學理來反駁《字說》之誤謬處，而以其解字的獨特訓釋來了解王安石的思想與當時的環境，以此為撰寫本文之動機。 第一章除了簡介《字說》的編纂動機與成書經過之外，也要了解《字說》擅行於科場與禁廢之情況，並對後世之影響。此外，黃復山的「王安石《字說》之研究」完成於１９８２年６月，其中已將民國以來，在他之前研究《字說》的相關著作有了一番介紹。同一時期，中國大陸地區也陸續有學者研究《字說》，尤其是「輯佚」工作也有一些成果。當時礙於政治因素的限制，學術無法自由交流，使得兩地學者各自分頭從事研究，現今兩岸學術開放，故亦介紹中國大陸地區對《字說》之相關研 究著作，以了解其發展情形。根據這些輯佚的資料，再與王安石個人在政治、哲學思想的著作相互參照，解經必先識文，試圖從解釋文字的方式推求他對儒學經典的理解與整理工作。故於第二章探討《字說》中所具有的哲學思想，包括陰陽、五行、佛、老；另有他的為政之道寓於其中，有天人之道、政治、軍事、經濟等方面。 第三章則著重在訓詁方面，王安石解字雖有穿鑿附會、望文生義之處，但是他已注意到聲符在整個字義上的作用與地位，雖然一般學者都以王子韶為「右文說」之創始者，但其書不傳，無法確切掌握當時王子韶對此學說的理解程度。王安石在《字說》中除了常以聲訓方式訓解字義之外，並已有「聲符兼義」之先聲，但尚未致力研究，卻給予後人在聲符研究上開啟一扇門窗，有其開創之功。同時介紹「聲符兼義」學說在清代與民國初年之各家發展概況。第四章介紹《字說》之編纂體例，由所輯佚的資料推求全書編排的概貌。例如：世人斥《字說》以楷書解字，然而從尋得的資料顯示，《字說》當是以篆體編寫。此外，《字說》有一些獨特的編纂方式，是其他字典、辭典所少有的，例如：析字重視字形的相對位置，分為上下左右之方位，並寓意強弱大小的力量在其中；釋物喜用「疊解」的形式，有訓詁百家名物之意味；並有特殊的「習慣用語」以解字，這些都是《字說》之特色。 綜合而論，《字說》之學術上的價值表現在幾方面： 一、王安石「哲學思想」之綜述：雖然有人將新舊黨爭視為「儒法之戰」，但是荊公基本上仍是以儒生自許，人的思想會隨著所接觸的學說、觀點而改變，因此在人生的不同階段，其見解是呈段落式、片面式的，甚或後來的想法會否定、推翻之前的。而王安石一生的著作約有廿多種，其中與哲學思想相關的著作多為儒家經典之研究，但是荊公晚年學以佛、老，皆有所得。《字說》既是荊公晚年所致力之作品，必將一生所學之精粹融入其中，自然在《字說》的說解依據上匯集百家之要，有依循《說文》者、有儒、法、佛、老、莊、陰陽眾家之說，故梁啟超譽之「其學術集九流之粹，其文章起八代之衰」正因如此，《字說》以解說「字義」為主，尤其是那些以「會意」解字者，有儒家的天人之道、佛家的空性、老莊的有無，皆融匯在訓詁字義之中。其他著作如《三經新義》、《易解》、《論語解》等，受限於經籍之題材與原作者之思想，總不若《字說》是以解字釋義為主，可以單純而全盤地了解王安石的哲學思想。 二、開創「聲符兼義」之先河 一般小學家總以王子韶創「右文說」，然而其書不傳，右文說之全貌又是如何？總無法了解其學說系統發展的程度。其實王安石在《字說》中已有「聲符兼義」之見解，他以「農者，本也，故又訓厚」，從農得聲之字有「厚」義，孳乳出「濃，水厚；醲，酒厚；襛，衣厚」等共訓，雖然在當時這種訓詁方式尚未發展出一定的規模，而且方法顯得簡略，但是已對中國文字之「聲符」加以注意，不再只是標明讀音的符號而已，尚有「意義」在內，從此相關的研究不斷地發展下去，尤其在清代與民初的小學家，後出轉精，沈兼士利用此「聲符兼義」的研究成果，應用在訂正古籍之字誤、察古音之變遷、判斷訓釋之得失等考據工作；王力更以此法追溯語根之起源，將研究結果撰成《同源字典》。這一切以「聲符」為研究之發展系統，現已臻於成熟完備，王安石可謂有開創之功。 三、獨特的「辭典編纂」方法：中國的字、辭典編纂方式總不外是兩大系統：「部首」和「韻類」，其撰寫內容也是以「字」為說解的最小單位。然而《字說》以聲韻分部之外，還有「疊解」的特殊形式，類似於《爾雅》以物類為釋，卻又有形式上之異，將同性質之物聚集而解，猶如百科全書一般，故此類的字義說解很容易被「訓解名物百家」之辭書所引用，例如陸佃的《埤雅》、李時珍的《本草綱目》，影響其訓解的方向。 此外，王安石重視字形「位置」之說解，將字分成上下左右之位列，融入陰陽五行學說，賦予相生相勝與卦位之說，將文字視為一個小天地。並在《字說》說解上使用一些特殊的「習慣用語」，使字義的解說更具王安石個人的色彩。這些獨特的「編纂方式」或影響後代之字辭典編纂者，但更重要地是突顯王安石之思想。《字說》不單只能以字辭典的觀典視之，它更包含王安石個人思想，反映當時社會各層面的現象，在歷史上無法否定、排除其盛極一時之況與對後世之影響，在中國文字學史上永遠具有承先啟後之地位！

眾所矚目的第一次「辜汪會談」在辜振甫與汪道涵握手、坐上談判桌、簽署協議後落幕，兩岸從此進入一個充滿變數的「談判時代」。無論台灣兩千萬人如何看待這次的辜汪會談，也無論各界對這次會談的定位呈現多大的認知差距，兩岸關係從對抗、隔絕到走向談判桌，已是種必然的發展。如此的時代意義，正是從事本文研究的基本動機。 　　面對兩岸談判時代的來臨，能否從第一次「辜汪會談」雙方的談判行為中尋出脈絡，作為兩岸日後談判的範例，是本文所欲深入研究之處。而文中除了對兩岸的談判行為作客觀的分析外，亦關心該會談對台灣所造成的衝擊與影響。藉由辜汪會談獲得啟示，使我方政府在面對中共這麼一個實力強大、戰略目標明確且戰術手段靈活的談判對手時，能夠步步紮實、開拓勝機，正是本文研究期許達到之目的。本論文分為五章，十四節，共計十萬餘字。第一章為導論，選寫本論文之研究動機、目的、方法、途徑、範圍與架構。第二章則將一般的談判概念及中共的談判理念作一歸納說明，並概述兩岸事務性談判。第三章說明第一次辜汪會談前兩岸關係的發展及會談的完整經過。第四章則分析台灣與中共雙方在會談中的談判行為，並以第二章所提之談判概念加以檢視。第五章結論，探討第一次辜汪會談對現階段兩岸關係及國際關係呈現的意義，並對會談作一綜合評析，以期台灣能自此次會談獲得啟示，為日後談判開拓勝機。

Farewell in the Garden is a Qing dynasty (1644-1911) copy of a parting gift painted by Wen Zhengming (1470-1559) for his student Wang Chong (1494-1533) to mark the occasion of Wang Chong’s visit before he left to write the civil service examination. In addition to this painting, three other versions bearing similar poetic inscriptions exist. These four paintings present an intriguing riddle and oppourtunity to consider copies as works worthy of scholarly attention. The compelling scene of farewell between teacher and student who both failed the examinations numerous times resonated with audiences who empathized with their disappointments. A longing to serve in the government is visible when these paintings are considered in relation to earlier literati art. The sketch-like traces of a ledge that is in all of the copies except Farewell in the Garden, hint to the visual possibility of this scene being situated on a shore. Wen Zhengming, through his subtle lines, alludes to this powerful site of parting which is frequently depicted in literati landscape painting and associated with scholar officials and men of merit. This thesis situates Farewell in the Garden and its copies within the wider tradition of literati painting through the theme of service. Government service, as a Confucian ideal, and as a recurring theme in literati painting, transforms in appearance over time, reflecting political, economic, and philosophical shifts. In the Ming dynasty, the ideal of service is manifest and demonstrated in the continued pursuit to serve in office, and the garden, reminiscent of the locations depicted in literati painting, becomes a suitable setting for this enactment. I argue that this parting scene of Wen Zhengming and Wang Chong came to implicitly represent the commitment to serve in government. The cogent Confucian ideal demonstrated by teacher and student is the unyielding determination to serve, and it is this very sentiment or quality in the copies of the farewell painting – the tenacious endeavour to be of service – that is at once consoling and persuasive.

Farewell in the Garden is a Qing dynasty (1644-1911) copy of a parting gift painted by Wen Zhengming (1470-1559) for his student Wang Chong (1494-1533) to mark the occasion of Wang Chong’s visit before he left to write the civil service examination. In addition to this painting, three other versions bearing similar poetic inscriptions exist. These four paintings present an intriguing riddle and oppourtunity to consider copies as works worthy of scholarly attention. The compelling scene of farewell between teacher and student who both failed the examinations numerous times resonated with audiences who empathized with their disappointments. A longing to serve in the government is visible when these paintings are considered in relation to earlier literati art. The sketch-like traces of a ledge that is in all of the copies except Farewell in the Garden, hint to the visual possibility of this scene being situated on a shore. Wen Zhengming, through his subtle lines, alludes to this powerful site of parting which is frequently depicted in literati landscape painting and associated with scholar officials and men of merit. This thesis situates Farewell in the Garden and its copies within the wider tradition of literati painting through the theme of service. Government service, as a Confucian ideal, and as a recurring theme in literati painting, transforms in appearance over time, reflecting political, economic, and philosophical shifts. In the Ming dynasty, the ideal of service is manifest and demonstrated in the continued pursuit to serve in office, and the garden, reminiscent of the locations depicted in literati painting, becomes a suitable setting for this enactment. I argue that this parting scene of Wen Zhengming and Wang Chong came to implicitly represent the commitment to serve in government. The cogent Confucian ideal demonstrated by teacher and student is the unyielding determination to serve, and it is this very sentiment or quality in the copies of the farewell painting – the tenacious endeavour to be of service – that is at once consoling and persuasive.

The pursuit of harmony has always been a great concern of Chinese thinkers. In this process, especially prior to the Ming dynasty, a significant “borrowing” of their basic philosophical elements and their mutually syncretic metamorphosis was a common practice among three religious communities, particularly disseminated during times of crisis. The work of Wang Yangming proved to be an epitome of this philosophical “collaboration”, capable of producing new synthetic teachings that directly or indirectly linked two or more polarized teachings. He succeeded in modifying the existing Buddhist idea of inherited Buddha Nature to be now understood as an innate insight, while also promoting the practice of meditation, as a clear example of Chan and Daoist influence. Wang Yangming is probably best known for his emphasis on the simultaneity of the two functions – knowledge and action, viewed as a reinterpretation of non-Confucian ideas in a new Neo-Confucian framework.

王符乃東漢之政論家，所撰《潛夫論》一書，載述當時政治、經濟、社會風俗等情實，史料至為豐富。范曄《後漢書》中謂其「指訐時短，討謫物情」，既「譏當時得失」，又「觀當時風政」，明白揭示王符《潛夫論》對於研究東漢的史學價值。 本文以《潛夫論》所記載為經，以東漢之政治問題為緯，延伸《潛夫論》所記載之史實，比對其他兩漢史料，將王符《潛夫論》所表達之政治思想作一整體的耙梳。第二章起，乃針對王符及其《潛夫論》作陳述。先簡述王符之生平、經歷、思想淵源，以及《潛夫論》成書與內容。第三章就東漢政治思想源泉，以及政治和社會風氣，討論《潛夫論》所反映之東漢政治問題。第四章乃討論王符之五大政治理論：務本、重法、德化、用賢、實邊。王符的政治理論最大特色在於現實性極強，故本章也就王符《潛夫論》政治理論，及其對於東漢時政、時俗所提出之各項批判與解決之道提出討論。第五章為結論，闡釋《潛夫論》反映政治問題及政治思想所展現之時代價值。 關鍵字：王符、潛夫論、東漢政治 / Wang Fu was a political commentator of East Han Dynasty. His book “Qian Fu Lun” described the politics, economy, and social norms at that time with rich content. Fan Hua suggested in his “Post Han Book” that Wang used criticism to ridicule the gain and loss at that time, and observed the politics, indicating that Wang’s Qian Fu Lun” was important to the study of historiography of East Han. This paper, based on the records in “Qian Fu Lun” and political problems during East Han, extended the historical facts recorded in “Qian Fu Lun” and compared the data with the contents in other two records of Han history, in order to organize the political thoughts expressed in Wang’s “Qian Fu Lun”. Chapter 2 introduces Wang Fu and his “Qian Fu Lun”, including his biography, experience, origin of thoughts, and compilation and contents of “Qian Fu Lun”. Chapter 3 discusses the political problems of East Han reflected in “Qian Fu Lun”, from the perspectives of the origin of political thoughts in East Han, and political and social norms. Chapter 4 presents the five political theories of Wang Fu, which are practicality, emphasis on the laws, advocacy of morals, recruitment of virtuous personnel, and solidifying the borderline. The main characteristic of Wang’s political theories is its realism. Therefore, this chapter also discusses the criticisms and suggestions proposed by Wang in his “Qian Fu Lun” concerning the political situation and social norms during East Han Dynasty. Chapter 5 is the conclusion, and expounds the time values of the political problems and thoughts reflected in “Qian Fu Lun”. Keywords: Wang Fu, Qian Fu Lun, politics in East Han / 摘要 I Abstract II 目錄 III 表目錄 IV 第壹章 緒論 1 第一節 研究動機 1 第二節 文獻探討 2 第貳章 王符生平、思想淵源及著作 5 第一節 王符生平 5 （一）關於生卒年 6 （二）關於生平 9 第二節 王符的思想淵源 15 第三節《潛夫論》撰作時間與內容 19 第參章 東漢初年的政治問題 23 第一節 中央政府的腐敗 23 (一) 外戚宦官交替專權： 23 (二) 統治集團內部殘殺： 30 (三) 吏治腐敗，豪族地主勢力膨脹與農民起義 31 第二節 重利浮奢敗壞社會風氣 34 第三節 赦宥頻繁 40 第四節 東漢中後期邊疆形勢 48 第五節 《潛夫論》之思想背景 53 第肆章 王符《潛夫論》的政治思想及其貢獻 56 第一節 五大政治理論：務本、重法、德化、用賢、實邊 57 第二節 民為邦本，以民為基 76 第三節 選賢舉能，考名責實 83 第四節 重視邊防、禦寇實邊 90 第伍章 結論 101 參考文獻 104

The pursuit of harmony has always been a great concern of Chinese thinkers. In this process, especially prior to the Ming dynasty, a significant “borrowing” of their basic philosophical elements and their mutually syncretic metamorphosis was a common practice among three religious communities, particularly disseminated during times of crisis. The work of Wang Yangming proved to be an epitome of this philosophical “collaboration”, capable of producing new synthetic teachings that directly or indirectly linked two or more polarized teachings. He succeeded in modifying the existing Buddhist idea of inherited Buddha Nature to be now understood as an innate insight, while also promoting the practice of meditation, as a clear example of Chan and Daoist influence. Wang Yangming is probably best known for his emphasis on the simultaneity of the two functions – knowledge and action, viewed as a reinterpretation of non-Confucian ideas in a new Neo-Confucian framework.