宋韻：登峰造極的兩宋文明（二）

三是多元文化并存

宋是一個尊崇儒學的時代，同時也是一個重佛尚道的時代。統治者的治國理念，始終是在儒家思想主導下實行儒、釋、道三教同存并舉、相互促進的政策。這不僅使中國古代的傳統儒學發生了重大的變革，使宋代士人不同于以往的終信一家、死守一經，而是“自百家諸子之書，至于《難經》《素問》《本草》諸小說，無所不讀;農夫女工，無所不問，然后于經為能知其大體而無疑”（王安石《答曾子固書》），從而使得宋代文化在各個領域都有所發展和突破，呈現出多元文化并存合流的局面，直接推動和影響了理學的形成。

由于宋代統治者為文人士大夫提供了一個相對寬松、自由的政治思想環境，在此背景下，文人士大夫敢于說話、敢于思考、敢于創造。 “為天地立心，為生民立命，為往圣繼絕學，為萬世開太平”，便是北宋儒學大家張載的名言，此語言簡意宏，一直被后人傳頌至今。這一時期，各種學派蓬勃興起，從而形成了中國歷史上繼春秋戰國之后的第二次流派紛呈、百家爭鳴的繁榮景象。清代大儒全祖望在所撰《宋元學案·士劉諸儒學案序》中就記述了“慶歷之際”各地學派及代表人物紛起的局面：“慶歷之際，學統四起。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、經行二子;浙西則有杭之吳存仁，皆與安定（引者注：胡瑗）湖學相應;閩中又有章望之、黃唏，亦古靈一輩人也;關中之申、侯二子，實開橫渠張載之先;蜀有宇文止止，實開范正獻公之先。”標舉齊魯、浙東、永嘉、浙西、閩中、關中、蜀七個具有重要影響的區域，并指出各自的代表性學者。他們的功績可以說是“篳路藍縷，以啟山林”，不僅給學術界注入了新鮮的空氣，帶來了勃勃生機和前所未有的活躍局面，而且推動了學術思想的發展和創新。仁宗慶歷以后，在儒學復興思潮的激蕩下，尤其是在鼓勵直言、自由議論的政策下，各種學派更是得到了迅猛發展，史載“自安定、泰山諸先生以及濂、洛、關、閩相繼而起者”，凡幾百十家，主要有新學、濂學、象數學、關學、洛學、朔學、蜀學、閩學、婺學、心學、事功學等學派，并造就了一大批頗有影響的哲學家和思想家。各學派都十分注重篤學博識，發明經旨，別開生面。學者治學追求客觀真理，不是一味地盲從古人，或者說絕不輕易認同前人，而是有著自己獨到的見解和看法，幾乎對所有流傳下來的經學，都持一種懷疑和批判的態度，形成了一種強大的思想解放運動。陸游就對當時盛行的疑古思潮概括地說：“唐及國初，學者不敢議孔安國、鄭康成，況圣人乎！自慶歷后，諸儒發明經旨，非前人所及;然排《系辭》，毀《周禮》，疑《孟子》，譏《書》之《胤征》《顧命》，黜《詩》之序，不難于議經，況傳注乎！”各學派之間圍繞對宇宙本源的探索和經世致用等問題，展開自由的、激烈的交流辯論，砥礪切磋，雖然各執師說，相互辯難，互不相讓，互爭雄長，所持學術觀點各不相同，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，共同構筑起中國儒學發展史上一個新的階段。這種嚴謹的治學態度和相互敬重的良好學風，促使兩宋思想文化呈現出理性化的色彩。正式形成于南宋紹興、乾道間的新儒學——理學，以朱熹、張栻、呂祖謙、陸九淵四大理學家為代表。新儒學順應歷史發展的需要，注重義理，強調篤實，富有思辨性和哲理性。其理論之豐富、體系之完整、內容之深刻、概念之明晰，都達到了相當高的水平。他們的學術思想對后世產生了極其深遠且重大的影響，并直接支配元明清思想界。明代陽明學和清代浙東學派等的產生，就與其密不可分。著名華裔學者劉子健就認為：“此后中國近八百年來的文化，是以南宋文化為模式，以江浙一帶為重點，形成了更加富有中國氣派、中國風格的文化。”

四是重視對外交流

在我國古代，國際間的商業與文化交流，唐代已經達于興盛，開辟了由中國經印度洋到達非洲的“陶瓷之路”。到了宋代，統治者對中華文化高度自信，其時對外交流不論是在貿易往來，還是在文化互通上，更是達到了空前的高度。通過海上“絲綢之路”，與其有外貿關系的國家和地區，從宋代之前約20余處增多到了60個以上，范圍也從南洋（今南海）、西洋（今印度洋）擴大到了波斯灣、地中海和非洲東海岸諸國。陶瓷、茶葉、絲綢、圖書等物品大量外銷，故此又有“海上陶瓷之路”“茶葉之路”“書籍之路”等名稱。是時和日本、高麗、占城、三佛齊、真臘、阿拉伯等國家或地區，都有日益頻繁的互通使者的友好往來關系和非常密切的文化交流。特別是擁有100多萬人口的北宋首都東京和南宋都城臨安，均是當時最大的國際大都市。穿“胡服”，品“胡食”，說“胡聲”，聽“胡樂”，撥“胡琴”，作“胡舞”，“所在而然……道路聚觀，便同夷落……”毫無疑義，兩宋文化的繁榮與海內外密切交流有很大的關系。反過來說，處于更高水平的兩宋文化，其對海外文化的影響更是厥功至偉，讓中國文化更多地澤被東西方世界。在東亞地區，宋代儒學文化與高麗、日本、越南等國的學術思想和民族文化相融合，產生了朝鮮儒學、日本儒學、越南儒學等東亞儒學，形成了東亞“儒學文化圈”。宋代的文學藝術、科學技術、以及飲食等風俗習慣也曾推廣到東亞各國，進一步促進了這些國家和地區文化的發展。而對西方的影響上，宋代文化則影響了世界文明的進程。培根指出：“（兩宋的活字印刷術、火藥、指南針）這三種發明已經在世界范圍內把事物的全部面貌和情況都改變了：第一種是在學術方面，第二種是在戰事方面，第三種在航行方面;由此產生了無數的變化，這種變化是這樣大，以至沒有一個帝國，沒有一個教派，沒有一個赫赫有名的人物，能比得上這三種機械發明。”（培根《新工具》，商務印書館1984年版，第103頁）馬克思的評價則更高：“火藥、指南針、印刷術——這是預告資產階級到來的三大發明。火藥把騎士階層炸得粉碎，指南針打開了世界市場并建立了殖民地，而印刷術則變成了新教的工具和科學復興的手段，變成對精神發展創造必要前提的強大杠桿。”（馬克思《機械、自然力和科學應用》，人民出版社1978年版，第67頁。）（待續）

（作者系浙江省社科院歷史所所長）

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.”