論《漢書‧藝文志》的「經典」屬性與內涵

Discussion on ‘Classic’ Attributes and Connotations of 'The Treatise on the Classics and Writings in The Book of Han'

自1917年胡適提出「諸子不出於王官論」的看法以後，幾已成為定論。近年余英時先生重提舊案，以為劉歆的「九流出於王官說」，和莊子的「道術將為天下裂」，可相通流。然余英時先生討論王官經典與諸子關係時，卻未指出諸子百家所源自的王官時代的「經典」屬性與內涵究竟為何。本文透過《漢書》「道」「聖」「經」觀念之探索，指出《漢書‧藝文志》觀念中的「經典」實具「神聖性」，因其隱涵著「能獨見前睹，與神通精」的「天生聖人」，所聆聽感通到的「天道神理」消息。也就是，王官教育的「聖人之道」內涵就是此「天道神理」。此「天道神理」乃為涵「天地人三才之道」而為一體的完整道術。諸子學說的形成，乃源於其對官學經典的「天道神理」各有所偏的詮釋。官學中涵「天地人三才之道而為一體」的「經典道術」，就在諸子學說「各引一端」詮釋中破裂、分支。欲知官學經典中道術之整體，就當時學術觀念而言，需經由對諸子九家之言的全面觀照，方能見得六經中「天地之純，古人之大體」（「天道、地道、人道」）的「道術」全面義涵。本文對諸子學說起源的看法，可作為余氏說法的另一佐證與補充。

The standpoint of “The Treatise of Zhu Zi (Classical Schools of Philosophy) Didn’t Originate in Officialdom” put forward by Hu Shih in 1917 has almost been deemed an accepted opinion. Having raked up old matters in recent years, Yu Ying-Shih believed that “Nine Schools of Philosophy Originated in Officialdom” by Liu Xin and “The Way of the Dao was about to be Torn in Fragments all under the Sky” by Zhuang Zi can be in connection each other. Notwithstanding, when discussing on the relations between classics of officialdom and scholars, Yu cannot indicate the classic attribute and connotation of the officialdom in the era from which the school of philosophy originated. Through exploring the concepts of “Dao, sage and classics” of “The Book of Han,” this essay indicates that “Sacredness” is embodied in “Classics” in the concept of “The Treatise of the Classics and Writings in The Book of Han,” as it implicitly implies that “The Sages are begotten by Heaven” “They alone can look into the future that that they share the essence of the spiritual beings” and the message of “Theory of Spirit for the Ways of Heaven” from what he listens, feels and communicates with gods. In a word, the connotation of “Doctrines of Confucius” for education of officials was “Theory of Spirit for the Ways of Heaven.” “Theory of Spirit for the Ways of Heaven” signifies the complete way of the Dao for “The Way of Three Powers in the Heaven, the Earth and the Human Beings as One Body.” The formation of theory of schools of philosophy originated from the preferential-based interpretation on “Theory of Spirit for the Ways of Heaven” of classics of official study. The connotation for “Classics for the Way of the Dao” of “The Way of Three Powers in the Heaven, the Earth and the Human Beings as One” in official study was about to be torn in fragments and branches amid the interpretation of “Everyone can cite authorities to make his comments on this classic” under the theory of schools of philosophy. Giving words by nine schools of thought a comprehensive survey will lead people to the entirety of the way of the Dao in classics of official study in terms of academic idea then that would manifest the comprehensive connotation for “The Way of the Dao” of “the undivided purity of heaven and earth, and the great scheme of truth” (“The Ways of Heaven, Earth and Human Beings”) in the six classics. Views over origins of scholars’ theories in this essay can be available for the other evidence and supplement on Yu’s argument.