论文部分内容阅读
张尔岐主张在经中寻得圣人之意,其所撰《仪礼郑注句读》以发明郑《注》、辨析贾《疏》为宗,一反宋明以来轻视汉唐注疏之治学理路。张尔岐《仪礼郑注句读》于《仪礼》文字有校勘,其所撰《监本正误》和《石本误字》还对《仪礼》监本和石本做了校勘。张尔岐还将所传《仪礼考注》的内容与吴澄《仪礼考注序》进行比较,指出世传《仪礼考注》有三个方面的内容与吴《序》不合。清人从事《仪礼》诠释时,对张尔岐的《仪礼》解义颇为重视,并时有征引。张尔岐的《仪礼》诠释可谓有清一代《仪礼》学之先声。张氏《仪礼》诠释崇实黜虚,顺应了明末清初反王学末流的学术大势,成为清代实学之先声。
Zhang Erqi advocated searching for the meaning of saints in the passage, which was written in “Etiquette Zheng Notes Sentences” to invent Zheng “Note”, to analyze Jia “Shu” as the case, since the Song and Ming Dynasties since the Song and Ming Dynasties despise the rule of thought in Zhitang. Zhang Erqi “ritual Zheng notes sentence read” in the “ceremonial ritual” text collation, the author of “supervising” and “Shibamoto misunderstanding” also “ritual” supervisor and Shiben collation. Zhang Erqi also compares the content of the ritual test notes with Wu Cheng’s Ritual Test Notes sequence, pointing out that there are three aspects of the ritual test notes in the biography, which are different from the Wu sequence. When Qing people engaged in “ritual” interpretation, they paid more attention to Zhang Erqi’s interpretation of “rituals” and sometimes cited them. Zhang Erqi’s “ceremonial” interpretation can be described as the first generation of “ritual” learning of the Qing Dynasty. Zhang’s “ceremonial” interpretation of the reality of virtual imaginary, conformed to the late Ming Dynasty and early Qing Dynasty academic imperialism, becoming the first sound of the Qing Dynasty learning.