| 中文摘要 |
《呂氏家塾讀詩記》是南宋時代篤守《詩序》的名著，是書屬於完整之作，並不存在缺漏的問題。不過，《讀詩記》卻有戴溪為之續作，也因此，在《詩經》學史的論述中，戴溪的《續呂氏家塾讀詩記》一向被歸為守舊派的著作。這樣的浮面概念稍嫌粗略，與真相並不相符。本文採用比較法與統計法，將呂、戴兩書之體例、對詩旨的理解與訓詁方式的差異等作了詳細的比較研究。依本文之見，戴溪與其他「新派」學者有相同的貢獻，即不再讓傳統篇旨共識與訓詁成果固限詩義，解放了《詩序》長期以來的的單一說解，但因戴氏解《詩》主要是從教化的角度切入，故戴書最大的特色就是融入新、舊兩種不同的解經路線與觀點，其書雖以續承呂書為標榜，但卻可以獨立而存在。The Lushi jiashu dushi ji was a famous work of the Southern Song dynasty that strictly followed the teachings of the Preface to the Book of Songs. It was a complete work in the sense that it covered every chapter of the Book of Songs. However, there also appeared a supplementary work done by Dai Xi. Naturally, in the discourses on the history of the learning of the Book of Songs, Dai Xi's Xu dushi ji was classified as a work of the traditionalist school. This is a superficial judgment and does not agree with the facts. Comparative and statistical methods are employed in this paper. A detailed comparative examination has been carried out on issues concerning the writing styles, the understanding of the themes of the Book of Songs, and the methods of interpretation. All these point to the fact that Dai Xi made contributions similar to those of the scholars of the new school. In other words, Dai did not allow the meanings of the Book of Songs to be limited by either the consensus found in the old tradition or the results of critical interpretations of the ancient texts, thus liberating the interpretation of the Preface from the domination of the old tradition. However, as Dai interpreted the Book of Songs mainly from the perspective of its moral teaching, the major characteristic of his work was to reconcile different approaches and interpretations. Though his work claimed to be a continuation of Lu's work, it should be considered an independent one. |
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