经学与政治密切相关，是传统中国政治文化的特色。而在宋代政治语境中考察《尚书》学，可以很好地展现这种相关性。《尚书》在宋代被视作君主为政的轨范、臣子戒君的楷模，相较其他儒家经典，在帝王之学中备受重视，地位极高。因此，士大夫常常借阐释《尚书》陈述皇帝为君、施政的准则，以期佐证其政见并切实影响政治走向。然而，《尚书》经文内容纷杂，且并非不解自明。选择哪部分经文（或选择重点阐释哪部分经文），如何阐释所选经文（包括采用哪种旧说或怎样自创新解），多有具体的政治背景和切实的行为指向。只有重新回到经解产生的历史场景，考察其政治语境（什么样的人，使用了什么样的经典，在何种情境下，试图做什么），才能重现经学与政治的联系，深刻理解《尚书》学既有形态，并凸显其在宋代政治、思想中的角色与贡献。北宋熙宁二年（1069），范纯仁从《尚书》中选出三十节经文，加以有选择性的解说，名为《尚书解》进献神宗。《尚书解》陈述的圣王治道均针对神宗为君、施政的不足而发，与同时期范纯仁对神宗的批评若合符契。熙宁年间王安石援引、阐释《尚书》的情形则表明，其《尚书》学承担了对抗反对意见、劝说神宗继续新政的角色。上述两例反映出《尚书》学在宋代日常政治生活中扮演的角色。南宋早期的时代话题，如有关复仇的争论和反思新政、新学，出现在同时期《尚书》学中。苏轼最先从《尚书》中阐发出复仇思想，南宋前期士大夫的对金态度，与他们或沿袭或批判苏轼经解“遗产”的倾向相合。此外，林之奇《尚书全解》是南宋批判《书义》、反思新学最全面的《尚书》学著作，苏轼《书传》反对《书义》的主题在林氏的著作中得到全面继承。性理化是宋代经学的显著特征之一。《尚书》中一些隐含性理化“因子”的经文如“虞廷十六字”，其解释由基于人事层面的转向心性哲学的。然而，经学性理化并不意味着丧失政治语境。相反，《尚书》“示人主以轨范”的特性得以保留。性理化的《尚书》仍大量出现在政治场合中，并可能随着语境不同而变换解释体系。相比“四书”侧重心性修养，《尚书》在理学中承担言说“道”在政事层面“流行”的任务，是理学“内圣”与“外王”贯通的体现。
AbstractThe Interpretations of Shang Shu and the Politics during the Song Dynasty, 960-1276By putting the Song (960-1276) interpretations of Shang Shu back into the contemporary political context, this paper investigates the interactions between the Classics and the politics of traditional China. During the Song, it was widely believed that Shang Shu had provided the ideal models of monarchs who sagely ruled and officials who properly remonstrated. Therefore, Shang Shu played an extraordinary significant role in the learning of monarchy. The Song literati repeatedly referred to Shang Shu to state the principles of emperorship and administration. Those principles often had essential impact on the contemporary politics.However, the complexity and ambiguity of the texts left wide spaces for interpretations. By choosing particular paragraphs or weighing among the existing commentaries, the Song literati built their political claims into the interpretations of Shang Shu. Therefore, it is one of the prerequisites to figure out the connection among the authors’ experiences, the texts they chose, the situation they faced and the purposes they set, can the patterns of the Song Shang Shu interpretations be understood in depth. This approach means to put the interpretations into the specific circumstances in which they were created and dispersed, rather than the textual juxtaposition of different interpretations, which was exactly most of the former researches have done.This paper probes into three topics. First, it analyzes the interpretations of Shang Shu by Fan Chunren（1027-1101）and Wang Anshi（1021-1086）against the background of Song Shenzong(r.1068-1085)’s reign. Fan’s Sang Shu Jie, consisted of 30 paragraphs selected from Shang Shu and created in 1069, aimed precisely at Shenzong’s deficiency in statecraft and policy at the very beginning of his reign. In contrast, Wang Anshi defended the New Policy and persuaded Shenzong to be more determined by citing and illuminating the texts from Shang Shu. Both instances provided evidences that Shang Shu had intense connection with daily politics. Second, it explores two new perspectives of the interpretations of Shang Shu during early Southern Song (1127-1189). The rhetoric of vengeance and resurgence, responded to the fact of Jurchen invasion and state rebuilding，had comprehensive impact on the commentaries of Shang Shu in early Southern Song. The widespread criticism of Wang Anshi’s New School, as s sub-program of the state rebuilding, could be clearly identified in Yang Shi (1053-1135)’ Shu Yi Bian Yi and Lin Zhiqi (1112-1176)’s Shang Shu Quan Jie. Both perspectives found their shortcuts in retrospect of Su Shi (1037-1101)’s Shu Zhuan.Third, it deals with the relationship between Shang Shu and the Song Neo-Confucianism by a case study of the Sixteen Characters from King Shun. On one hand, some texts such as the Sixteen Characters in Shang Shu, containing the keywords of Mind and Nature, had been successfully integrated into the Neo-Confucian philosophical system. On the other hand, Shang Shu remained to be a Classic of statecraft. In conclusion, Shang Shu in the Song Dynasty witnessed the fulfillment of Dao, or the Way in the realm of governing, while Si Shu placed the emphasis on self-cultivation. Therefore, Dao Tong, or the succession of the Way established by Zhu Xi began with King Yao, just as Shang Shu begins with Yao Dian, or The Canon of Yao.
