摘要
劉向以〈洪範五行傳〉為基礎，通過對於傳文的開放性闡釋，重建了一套更符合其學術理念與政治訴求的占驗體系。同時，基於〈五行傳〉的自身結構，劉向兼取戰國以來時月令說、四正卦說、卦氣說、陰陽說、《春秋》災異說、星占術等儒家經傳與數術知識，建立起宏闊的〈洪範〉五行學學理體系，這一體系強化了〈五行傳〉與傳統經傳之間的相關性，同時也納入部分數術知識，擴充了傳統儒學的知識體系。儘管劉向《傳論》在系統性方面存在若干疏漏，其學理體系亦多有駁雜、齟齬之處，但其貫通六藝、雜取師法的學風在西漢經學史上仍具有一定的代表性，顯示出漢儒將傳統經傳與數術知識加以融會的嘗試，是研究經學史與知識史早期互動關係的重要個案。
With an open interpretation of the Commentary on Hongfan’s Five Elements, Liu Xiang constructed a divination system more in line with his academic philosophy and political inclinations. Moreover, on the grounds of the structure of the Five Elements, Liu Xiang also refers to and integrates monthly climate knowledge, I (Ching) knowledge, yin-yang knowledge, disaster-abnormity theory from the Spring and Autumn Annals, astrology and other Confucian commentaries, as well as divination knowledge, thereby establishing a vast and broad Confucian disaster-abnormity theory system. This system strengthens the correlation between the Five Elements and traditional commentaries, and also encompasses part of the divination knowledge, thereby expanding the traditional Confucian knowledge system. Although several omissions exist in Liu Xiang’s systematicity and his philosophy features heterogeneity and internal contradictions, his high accomplishment in the Six Arts and his study style of following various schools still manifest a certain representativeness in the history of Confucianism in the Western Han dynasty and indicate the efforts of Confucian scholars in the Han dynasty to integrate traditional commentaries with divination knowledge, thereby making an important individual case for studying the interaction between the history of Confucianism and the early history of knowledge.
關鍵詞
《尚書》 〈洪範五行傳〉 劉向 陰陽 災異學
Book of Documents; Hongfan wuxing zhuan; Liu Xiang; yin-yang; the disaster-abnormity theory