宋韻：登峰造極的兩宋文明（二）

三是多元文化并存

宋是一個(gè)尊崇儒學(xué)的時(shí)代，同時(shí)也是一個(gè)重佛尚道的時(shí)代。統(tǒng)治者的治國(guó)理念，始終是在儒家思想主導(dǎo)下實(shí)行儒、釋、道三教同存并舉、相互促進(jìn)的政策。這不僅使中國(guó)古代的傳統(tǒng)儒學(xué)發(fā)生了重大的變革，使宋代士人不同于以往的終信一家、死守一經(jīng)，而是“自百家諸子之書(shū)，至于《難經(jīng)》《素問(wèn)》《本草》諸小說(shuō)，無(wú)所不讀;農(nóng)夫女工，無(wú)所不問(wèn)，然后于經(jīng)為能知其大體而無(wú)疑”（王安石《答曾子固書(shū)》），從而使得宋代文化在各個(gè)領(lǐng)域都有所發(fā)展和突破，呈現(xiàn)出多元文化并存合流的局面，直接推動(dòng)和影響了理學(xué)的形成。

由于宋代統(tǒng)治者為文人士大夫提供了一個(gè)相對(duì)寬松、自由的政治思想環(huán)境，在此背景下，文人士大夫敢于說(shuō)話、敢于思考、敢于創(chuàng)造。 “為天地立心，為生民立命，為往圣繼絕學(xué)，為萬(wàn)世開(kāi)太平”，便是北宋儒學(xué)大家張載的名言，此語(yǔ)言簡(jiǎn)意宏，一直被后人傳頌至今。這一時(shí)期，各種學(xué)派蓬勃興起，從而形成了中國(guó)歷史上繼春秋戰(zhàn)國(guó)之后的第二次流派紛呈、百家爭(zhēng)鳴的繁榮景象。清代大儒全祖望在所撰《宋元學(xué)案·士劉諸儒學(xué)案序》中就記述了“慶歷之際”各地學(xué)派及代表人物紛起的局面：“慶歷之際，學(xué)統(tǒng)四起。齊、魯則有士建中、劉顏夾輔泰山而興;浙東則有明州楊、杜五子，永嘉之儒志、經(jīng)行二子;浙西則有杭之吳存仁，皆與安定（引者注：胡瑗）湖學(xué)相應(yīng);閩中又有章望之、黃唏，亦古靈一輩人也;關(guān)中之申、侯二子，實(shí)開(kāi)橫渠張載之先;蜀有宇文止止，實(shí)開(kāi)范正獻(xiàn)公之先?！睒?biāo)舉齊魯、浙東、永嘉、浙西、閩中、關(guān)中、蜀七個(gè)具有重要影響的區(qū)域，并指出各自的代表性學(xué)者。他們的功績(jī)可以說(shuō)是“篳路藍(lán)縷，以啟山林”，不僅給學(xué)術(shù)界注入了新鮮的空氣，帶來(lái)了勃勃生機(jī)和前所未有的活躍局面，而且推動(dòng)了學(xué)術(shù)思想的發(fā)展和創(chuàng)新。仁宗慶歷以后，在儒學(xué)復(fù)興思潮的激蕩下，尤其是在鼓勵(lì)直言、自由議論的政策下，各種學(xué)派更是得到了迅猛發(fā)展，史載“自安定、泰山諸先生以及濂、洛、關(guān)、閩相繼而起者”，凡幾百十家，主要有新學(xué)、濂學(xué)、象數(shù)學(xué)、關(guān)學(xué)、洛學(xué)、朔學(xué)、蜀學(xué)、閩學(xué)、婺學(xué)、心學(xué)、事功學(xué)等學(xué)派，并造就了一大批頗有影響的哲學(xué)家和思想家。各學(xué)派都十分注重篤學(xué)博識(shí)，發(fā)明經(jīng)旨，別開(kāi)生面。學(xué)者治學(xué)追求客觀真理，不是一味地盲從古人，或者說(shuō)絕不輕易認(rèn)同前人，而是有著自己獨(dú)到的見(jiàn)解和看法，幾乎對(duì)所有流傳下來(lái)的經(jīng)學(xué)，都持一種懷疑和批判的態(tài)度，形成了一種強(qiáng)大的思想解放運(yùn)動(dòng)。陸游就對(duì)當(dāng)時(shí)盛行的疑古思潮概括地說(shuō)：“唐及國(guó)初，學(xué)者不敢議孔安國(guó)、鄭康成，況圣人乎！自慶歷后，諸儒發(fā)明經(jīng)旨，非前人所及;然排《系辭》，毀《周禮》，疑《孟子》，譏《書(shū)》之《胤征》《顧命》，黜《詩(shī)》之序，不難于議經(jīng)，況傳注乎！”各學(xué)派之間圍繞對(duì)宇宙本源的探索和經(jīng)世致用等問(wèn)題，展開(kāi)自由的、激烈的交流辯論，砥礪切磋，雖然各執(zhí)師說(shuō)，相互辯難，互不相讓?zhuān)?zhēng)雄長(zhǎng)，所持學(xué)術(shù)觀點(diǎn)各不相同，但彼此從未停止互相交流與借鑒，互相攝取和完善自己的理論，共同構(gòu)筑起中國(guó)儒學(xué)發(fā)展史上一個(gè)新的階段。這種嚴(yán)謹(jǐn)?shù)闹螌W(xué)態(tài)度和相互敬重的良好學(xué)風(fēng)，促使兩宋思想文化呈現(xiàn)出理性化的色彩。正式形成于南宋紹興、乾道間的新儒學(xué)——理學(xué)，以朱熹、張栻、呂祖謙、陸九淵四大理學(xué)家為代表。新儒學(xué)順應(yīng)歷史發(fā)展的需要，注重義理，強(qiáng)調(diào)篤實(shí)，富有思辨性和哲理性。其理論之豐富、體系之完整、內(nèi)容之深刻、概念之明晰，都達(dá)到了相當(dāng)高的水平。他們的學(xué)術(shù)思想對(duì)后世產(chǎn)生了極其深遠(yuǎn)且重大的影響，并直接支配元明清思想界。明代陽(yáng)明學(xué)和清代浙東學(xué)派等的產(chǎn)生，就與其密不可分。著名華裔學(xué)者劉子健就認(rèn)為：“此后中國(guó)近八百年來(lái)的文化，是以南宋文化為模式，以江浙一帶為重點(diǎn)，形成了更加富有中國(guó)氣派、中國(guó)風(fēng)格的文化?！?/p>

四是重視對(duì)外交流

在我國(guó)古代，國(guó)際間的商業(yè)與文化交流，唐代已經(jīng)達(dá)于興盛，開(kāi)辟了由中國(guó)經(jīng)印度洋到達(dá)非洲的“陶瓷之路”。到了宋代，統(tǒng)治者對(duì)中華文化高度自信，其時(shí)對(duì)外交流不論是在貿(mào)易往來(lái)，還是在文化互通上，更是達(dá)到了空前的高度。通過(guò)海上“絲綢之路”，與其有外貿(mào)關(guān)系的國(guó)家和地區(qū)，從宋代之前約20余處增多到了60個(gè)以上，范圍也從南洋（今南海）、西洋（今印度洋）擴(kuò)大到了波斯灣、地中海和非洲東海岸諸國(guó)。陶瓷、茶葉、絲綢、圖書(shū)等物品大量外銷(xiāo)，故此又有“海上陶瓷之路”“茶葉之路”“書(shū)籍之路”等名稱(chēng)。是時(shí)和日本、高麗、占城、三佛齊、真臘、阿拉伯等國(guó)家或地區(qū)，都有日益頻繁的互通使者的友好往來(lái)關(guān)系和非常密切的文化交流。特別是擁有100多萬(wàn)人口的北宋首都東京和南宋都城臨安，均是當(dāng)時(shí)最大的國(guó)際大都市。穿“胡服”，品“胡食”，說(shuō)“胡聲”，聽(tīng)“胡樂(lè)”，撥“胡琴”，作“胡舞”，“所在而然……道路聚觀，便同夷落……”毫無(wú)疑義，兩宋文化的繁榮與海內(nèi)外密切交流有很大的關(guān)系。反過(guò)來(lái)說(shuō)，處于更高水平的兩宋文化，其對(duì)海外文化的影響更是厥功至偉，讓中國(guó)文化更多地澤被東西方世界。在東亞地區(qū)，宋代儒學(xué)文化與高麗、日本、越南等國(guó)的學(xué)術(shù)思想和民族文化相融合，產(chǎn)生了朝鮮儒學(xué)、日本儒學(xué)、越南儒學(xué)等東亞儒學(xué)，形成了東亞“儒學(xué)文化圈”。宋代的文學(xué)藝術(shù)、科學(xué)技術(shù)、以及飲食等風(fēng)俗習(xí)慣也曾推廣到東亞各國(guó)，進(jìn)一步促進(jìn)了這些國(guó)家和地區(qū)文化的發(fā)展。而對(duì)西方的影響上，宋代文化則影響了世界文明的進(jìn)程。培根指出：“（兩宋的活字印刷術(shù)、火藥、指南針）這三種發(fā)明已經(jīng)在世界范圍內(nèi)把事物的全部面貌和情況都改變了：第一種是在學(xué)術(shù)方面，第二種是在戰(zhàn)事方面，第三種在航行方面;由此產(chǎn)生了無(wú)數(shù)的變化，這種變化是這樣大，以至沒(méi)有一個(gè)帝國(guó)，沒(méi)有一個(gè)教派，沒(méi)有一個(gè)赫赫有名的人物，能比得上這三種機(jī)械發(fā)明。”（培根《新工具》，商務(wù)印書(shū)館1984年版，第103頁(yè)）馬克思的評(píng)價(jià)則更高：“火藥、指南針、印刷術(shù)——這是預(yù)告資產(chǎn)階級(jí)到來(lái)的三大發(fā)明?；鹚幇羊T士階層炸得粉碎，指南針打開(kāi)了世界市場(chǎng)并建立了殖民地，而印刷術(shù)則變成了新教的工具和科學(xué)復(fù)興的手段，變成對(duì)精神發(fā)展創(chuàng)造必要前提的強(qiáng)大杠桿。”（馬克思《機(jī)械、自然力和科學(xué)應(yīng)用》，人民出版社1978年版，第67頁(yè)。）（待續(xù)）

（作者系浙江省社科院歷史所所長(zhǎng)）

Cultural Splendor of the Song Dynasty （II）

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Cultural Diversity and Prosperity. The Song Dynasty promoted Confucianism and worshipped Buddhist and Taoist gods. Ideologically the empire emphasized the juxtaposition of Confucianism， Buddhism and Taoism with Confucianism playing the central role. This special policy brought fundamental changes to the traditional Confucianism. Scholars in the Song Dynasty no longer confined themselves to classics of Confucianism only. They studied works of other ancient thought schools and even ancient works concerning medical diagnosis and pharmacy. As scholars broadened their perspectives and pushed back their horizons， they began to seek answers to questions concerning manufacturing and agriculture. Eventually scholars of the Song attained an encyclopedic range of knowledge. The cultural diversity and multiplicity of the Song Dynasty gave birth to the idealist philosophy， a new branch of Confucianism， whose influence is widespread even today.

The relatively liberal atmosphere of the Song Dynasty gave scholars rooms to explore a great range of subjects and topics. They dared to speak， they dared to think and dared to explore. Zhang Zai （1020-1077）， a philosopher of the Northern Song， is best remembered for a mission statement he proposed for and embraced by all the scholars in his time and in subsequent centuries： to identify the essence of Heaven and Earth， to build up good life for the populace， to carry on past sages endangered scholarship， and to open up eternal peace. It was in the Song that over 100 schools of Confucianism emerged and flourished across the country， not only inputting dynamism into academic circles， but also bringing prosperity to studies; they questioned the ancient classics， they debated vigorously， and they respected different schools; they learned from each other to make their own system sound， solid and complete. The previous academic flourishing period in ancient China occurred during the Warring States （403-221BC）. From numerous scholars of more than 100 schools of the Song Dynasty emerged four masters： Zhu Xi， Zhang Shi， Lyu Zuqian， and Lu Jiuyuan.

The Idealist Philosophy they created and promoted is characterized by theoretical depth， systematic soundness， content profundity， and conceptual clarification. Their thoughts had profound impacts on scholars in the following Yuan （1279-1368）， Ming （1368-1644）， and Qing （1644-1911） dynasties. It is said that the scholars of the Song Dynasty contributed to the rise of Wang Yangming and his followers in the Ming and the East Zhejiang School in the Qing. Liu Zijian， a scholar of modern times， points out that the Chinese culture in the following eight hundred years in the wake of the Southern Song was patterned after the legacy of the Southern Song and was essentially based in Jiangsu and Zhejiang， shaping and conditioning the national culture as we see today.

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International Cultural Exchanges. The Tang Dynasty （618-907） witnessed the flourishing of trade and cultural exchanges between China and the neighboring countries and regions. Whats known as the Porcelain Road started from China and reached Africa via the Indian Ocean. In the Song Dynasty， the Maritime Silk Road branched out and reached more than 60 countries and regions， forty more than in the previous centuries. Large quantities of porcelain， tea， silk and books made in China reached the Persian Gulf， the Mediterranean Sea， and the coast of East Africa. Dongjing （present-day Kaifeng in central Chinas Henan Province）， the capital of the Northern Song， and Linan （present-day Hangzhou in eastern Chinas Zhejiang Province）， the capital of the Southern Song， were the worlds biggest metropolises respectively， where international influences could be seen in fashion， cuisine， languages， entertainment. As international exchanges boomed， Confucianism in China gave birth to nationalized variations of Confucianism in Japan， Korea and Vietnam， forming a sphere of Confucianism in East Asia. Chinese culture spread to these Eastern Asian countries in the form of cuisine， literature， art， science and technology.

Science and technology from China impacted the west during the Song Dynasty. Gun powder， printing and the compass from the Song changed European countries and then changed the course of the world history.

Marx wrote in The Use of Machinery， Natural Forces and Science： "Gunpowder， Compass， Printing - these are the three great inventions predicting the arrival of bourgeois society. Gunpowder shattered the knight class， the compass opened up the world market and established colonies， and printing became a tool of Protestantism， a means of scientific Renaissance in general， and the strongest lever to create the necessary prerequisites for spiritual development.”