評呂世浩「君子疾沒世而名不稱焉」的解讀

A Review of “The Superior Man Dislikes the Thought of His Name Not Being Mentioned After His Death”of Lu Shih-Hao’s Hermeneutic

呂世浩在臺大開放式課程「史記」的「君子疾沒世而名不稱焉」單元中，對「君子疾沒世而名不稱焉」的解讀，認為在《論語》和《史記‧伯夷列傳》中，「稱」不可以念成ㄔㄥ，要念成ㄔㄥˋ。名符其實叫做稱ㄔㄥˋ，君子擔心的是：他死了以後他所得到的名和他真正的樣子是不相符的，他追求的只是名符其實，我是個怎麼樣的人將來留下的名聲就是怎麼樣子，這叫君子疾沒世而名不稱ㄔㄥˋ焉。
筆者認為：在《論語》中，將「稱」念成ㄔㄥˋ，解為「相符」；或是將「稱」念成ㄔㄥ，解為「稱述」，都能言之成理。但在〈伯夷列傳〉中，則應念成ㄔㄥ，解為「稱述、稱揚」，較符合司馬遷的意思。其因有二：首先，此處可能使用「引用」修辭中的「化用」，解讀的時候，不能再依原義，只能依該引文之上下文（語境）。其次，《史記》中之〈伯夷列傳〉、〈太史公自序〉、〈孔子世家〉及其他篇章都是「揚名後世」的觀念。所以，在〈伯夷列傳〉中，「稱」應念成ㄔㄥ，解為「稱述、稱揚」。

The unit called“The Superior Man Dislikes the Thought of His Name Not Being Mentioned After His Death”is in Lu Shih-Hao’s Shiji course on NTUOpenCourseWare. The word“cheng”in that unit is supposed to be read as“chèng”in the Analects of Confucius and Shiji's Bo-Yi Biography.“Cheng”should be read as the fourth tone since“chèng”means being worthy of the fame. What makes the superior man worry is that he is not worthy of fame after his death. The superior man pursues what is worthy of the fame. and is the one who is evaluated by others. This is called“jūn zĭjímòshìérmíngbùchèngyān.”
The author thought that in the Analects of Confucius, reading“cheng”as“chèng”means someone is worthy of the fame; reading“cheng”as“chēng”means being praised. They both make sense. However, in Bo-Yi Biography,“cheng”is read as“chēng”, meaning being admired or praised, and meeting Sima Qian’s thought. There are two reasons for this. First, transforming citation, a rhetorical form of citation, was probably used. We can only interpret the meaning according to the context instead of the original meaning when using transforming citation. Second, the concept of“makingone’s name famous in future ages”exists in Bo-Yi Biography, Sima Qian’s Preface, House of Confucius and other chapters in Shiji. Therefore, in Bo-Yi Biography,“cheng”, meaning being praised, is supposed to be read as“chēng”.