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≪禮記≫의 ≪五經≫ 편입과 그 의의
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Type
Academic journal
Author
Journal
영남중국어문학회 중국어문학 중국어문학 제53호 KCI Accredited Journals
Published
2009.1
Pages
5 - 26 (22page)

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≪禮記≫의 ≪五經≫ 편입과 그 의의
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現存禮學的儒家經典共有≪儀禮≫ㆍ≪周禮≫ㆍ≪小戴禮記≫ㆍ≪大戴禮記≫四種. 但其中唯有≪禮記≫被納入≪五經≫, 從而嬴得獨一無二的地位. 可是 就漢代言之, ≪儀禮≫和≪周禮≫却是經; ≪禮記≫不過是解經的‘記’. 東漢末鄭玄所註≪儀禮≫ㆍ≪周禮≫ㆍ≪小戴禮記≫三種, 由是獲≪三禮≫之名. 從此≪大戴禮記≫失勢, 到唐代八十五篇中僅存三十九篇. 唐太宗爲統一經學詔顔師古考定≪五經≫正文, 幷詔孔穎達與諸儒撰定≪五經≫義疏. 此義疏正是≪五經正義≫, 而≪三禮≫之中僅有≪禮記≫被納入禮經. 從此≪禮記≫成爲≪五經≫之一, ≪儀禮≫和≪周禮≫的地位不如≪禮記≫. 顔師古和孔穎達采納≪禮記≫的原因不明確. 依筆者考究, 孔穎達關注≪禮記≫的涵蓋整個朝代的節文義理及體履兼備的綜合性,認爲比記錄周朝規範和職制的≪儀禮≫ㆍ≪周禮≫更有用於世, 從而意圖以≪禮記≫包羅≪三禮≫來撰定≪禮記正義≫. 故此, 孔穎達撰定≪禮記正義≫的結果, 形成‘禮’不是規範節次和職官制度, 是囊括一切古代文化的觀念, ≪禮記≫被納入≪五經≫的意義就在於此.

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/ / 史記 google schola / / 周書 google schola / / 後漢書 google schola / / 新唐書 google schola / / 晉書 google schola

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