屈原與經術 : 從詞語、文法及思想看屈賦對儒經的接受和融合

王逸標舉屈賦"依託五經以立義",其《楚辭章句》中屢屢舉屈賦與經語互證。這種論證方法,一直爲後世學者所沿用。洪興祖對王注多所補充。明、清兩代《楚辭》學家如汪瑗和蔣驥等,對前人的論證方法,既有繼承,又有所擴充、深化和完善,觸及屈賦與經術的更深層次的關聯。在近現代學者中,饒宗頤教授是提出"屈原與經術"命題的第一人。饒公曾列舉十四條《離騷》與《論語》、《易》、《書》、《詩》、《左傳》互證的文例。本文踵武饒公的論證方法,除條舉五十餘例,印證屈賦中語多源於經書外,還從文法及思想兩方面,提出新證,著力證明屈原與經術密切相關。從"內美"、"中正"、"折中",以及"道"、"路"意象,足見屈原的思想植根於經術,不獨文章爲然。不可不知的是,屈原的"中正"思想,亦與《管子》相通,具備多元融合、恢廓宏遠的特質,也因此成就了屈原思想的獨特性。

It has been a traditional belief that Qu Yuan's works were partly derived from
the Confucian canons, and some exegeses even regarded him as a Confucian
scholar from the Chu state in the south. The late Professor Jao Tsung-i delivered a speech entitled“Qu Yuan and Confucian Canon Studies”in the 1970s, in which he selected more than a dozen phrases from the Li Sao for comparison with their
counterparts in the Confucian canons． Professor Jao's interpretation accords
completely with views put forth by some Eastern Han and Ming-Qing scholars.
The present article is a thorough examination of the relationship between the Li
Sao and the Confucian canons as well as thoughts of different schools. It comes to a conclusion that Qu Yuan not only absorbed Confucian views but also integrated them with those from different schools of the Warring States Period and thereby created his own ideology. This observation finds support in the evidence of a large register of phrases，especially those with philosophical meanings, such as: "internal beauty"( neimei 内美),"essential breath"( jingqi 精氣), "impartial and upright"( zhongzheng 中 正), and the symbolic "the way and the path" ( daolu 道路), as well as several other specific syntaxes. All these examples attest to the relationship between Qu Yuan's works and the Confucian canons.