论《文献通考·经籍考》分类的渊源及调整——以子部为中心
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摘要
辑录体的特殊体制决定《文献通考·经籍考》的分类体系与书籍归类具有综合众家而折衷为己意的特征。通过对其子部书目文献的分析可知,马端临《经籍考》在辑录前代书目的过程中进行的调整主要包括:分类体系中由分类项目的设置及其横向关系与纵向沿革造成的调整;书目归类中由分类者的主观视角与思想立场的差异造成的调整。通过分析历代目录与学术史,特别是与古籍目录的集大成者《四库总目提要》相对照可知,《经籍考》子部中对分类类目与具体书籍的归类的调整往往是承上启下的重要一环,有深层的学术背景,反映了思想文化的时代变迁。马端临敏锐地抓住了学术发展的脉搏,并最终构建了自己的一套完整的分类与归类体系。
The classification and bibliography of Wen Xian Tong Kao Jing Ji Kao have comprehensive and compromising. By analyzing bibliography of philosophical writings we can know that MA Duanlin adjusts classifications when compiling previous bibliography into Jing Ji Kao. The classification adjustments resulted from items settings and their sequence and horizontal relationship and longitudinal evolution.Through analysis with all previous dynasties bibliography especially the epitome of bibliography of ancient books Si Ku Zong Mu Ti Yao, we find that the adjustments within philosophical writing of Jing Ji Kao is an important transactional link with deep academic background and reflecting the changing of ideology and culture. MA Duanlin finally formed a complete set of classification origin and system of his own.
The classification and bibliography of Wen Xian Tong Kao Jing Ji Kao have comprehensive and compromising. By analyzing bibliography of philosophical writings we can know that MA Duanlin adjusts classifications when compiling previous bibliography into Jing Ji Kao. The classification adjustments resulted from items settings and their sequence and horizontal relationship and longitudinal evolution.Through analysis with all previous dynasties bibliography especially the epitome of bibliography of ancient books Si Ku Zong Mu Ti Yao, we find that the adjustments within philosophical writing of Jing Ji Kao is an important transactional link with deep academic background and reflecting the changing of ideology and culture. MA Duanlin finally formed a complete set of classification origin and system of his own.
引文
[1]连凡.海内外《文献通考·经籍考》研究述评[J].西华师范大学学报(哲学社会科学版),2018(1):57―67.
[2]马端临.文献通考·经籍考:上册[M].华东师大古籍研究所,标校.上海:华东师范大学出版社,1985:539.
[3]马端临.文献通考·经籍考:下册[M].华东师大古籍研究所,标校.上海:华东师范大学出版社,1985.
[4]黄宗羲.宋元学案:第1册[M].全祖望,补修.陈金生,梁运华,点校.北京:中华书局,1986.
[5]程颐,程颢.二程集:上[M].王孝鱼,点校.北京:中华书局,2004.
[6]朱震集[M].王婷,王心田,编辑点校.长沙:岳麓书社,2007:1.
[7]纪昀,陆锡熊,孙士毅,等.钦定四库全书总目(整理本):上册[M].四库全书研究所,整理.北京:中华书局,1997.
[8]陈振孙.直斋书录解题[M].徐小蛮,顾美华,点校.上海:上海古籍出版社,1987.
[9]晁公武,撰.郡斋读书志校证:上[M].孙猛,校证.上海:上海古籍出版社,1990:500.
[10]张舜徽.汉书艺文志通释[M].武汉:华中师范大学出版社,2004.
[11]班固.汉书:第6册[M].颜师古,注.北京:中华书局,1962.
[12]马端临.文献通考[M].北京:中华书局,1986:自序.
[13]白寿彝.中国史学史论集[M].北京:中华书局,1999:500.
(1)此书与上面“形法”类讨论的“《相马经》二卷”系不同之书。
(2)但并不等于《汉志》中的神仙类,道教是东汉末张角(太平道)、张道陵(五斗米道)创立,而《汉志》著录则截止于西汉末年。
(3)《郡斋》卷14子部类书类著录。
[2]马端临.文献通考·经籍考:上册[M].华东师大古籍研究所,标校.上海:华东师范大学出版社,1985:539.
[3]马端临.文献通考·经籍考:下册[M].华东师大古籍研究所,标校.上海:华东师范大学出版社,1985.
[4]黄宗羲.宋元学案:第1册[M].全祖望,补修.陈金生,梁运华,点校.北京:中华书局,1986.
[5]程颐,程颢.二程集:上[M].王孝鱼,点校.北京:中华书局,2004.
[6]朱震集[M].王婷,王心田,编辑点校.长沙:岳麓书社,2007:1.
[7]纪昀,陆锡熊,孙士毅,等.钦定四库全书总目(整理本):上册[M].四库全书研究所,整理.北京:中华书局,1997.
[8]陈振孙.直斋书录解题[M].徐小蛮,顾美华,点校.上海:上海古籍出版社,1987.
[9]晁公武,撰.郡斋读书志校证:上[M].孙猛,校证.上海:上海古籍出版社,1990:500.
[10]张舜徽.汉书艺文志通释[M].武汉:华中师范大学出版社,2004.
[11]班固.汉书:第6册[M].颜师古,注.北京:中华书局,1962.
[12]马端临.文献通考[M].北京:中华书局,1986:自序.
[13]白寿彝.中国史学史论集[M].北京:中华书局,1999:500.
(1)此书与上面“形法”类讨论的“《相马经》二卷”系不同之书。
(2)但并不等于《汉志》中的神仙类,道教是东汉末张角(太平道)、张道陵(五斗米道)创立,而《汉志》著录则截止于西汉末年。
(3)《郡斋》卷14子部类书类著录。