葉序
葉翰（Hans van Ess）／德國慕尼黑大學（LMU München）教授
It has been a great honor for me to get the invitation to offer the keynote speech on the occasion of the international conference on the “Unicorn Classic” that was held in Qufu, Shandong, in August 2018. This was the second conference I attended on the Chunqiu, and just as the first one that my friend and colleague Professor Lee Chi-hsiang organized in 2004 at Foguang University in Taiwan this glorious event was an extremely enlightening experience for me. We have held several workshops and scholarly meetings together on ancient texts of the Chinese historiographical tradition between these two conferences on the Chunqiu, in Taiwan as well as in Europe, but this conference at the place where Confucianism originated has been especially succesful.
This great success has been made possible on the one hand because the Chunqiu conference brought together specialists from Korea, Japan, France, Germany and China but also because it represented a very well balanced mixture of expertise from senior researchers and younger members of China’s immensely knowledgeable academia. As a Western China specialist it was truly enriching to learn from scholars from many different renowned institutions within China that were brought together by Professor Lee at the Confucius Research Institute in Qufu. There cannot be a more appropriate place for sitting together and exchanging views on ancient Chinese thought than at the Confucian Association of Qufu with its wonderful building and splendid surroundings. That we had the chance to visit the old sites where the master, his disciples and later philosophers such as Mengzi had lived contributed much to making this event most memorable. Small wonder that it has been possible to gather such a distinguished group of highly motivated speakers who exchanged views and learned from each others insights.
The Chunqiu is a book that has fascinated scholars in China for more than two millenia. Hundreds of commentaries have been written to explain its meaning and to discuss big issues related to it as well as so many small details that also deserve our attention. Sometimes a second glance teaches us that they are not insignificant at all. To explore what Confucian scholars have read and found in this book over the course of the centuries is a rewarding endeavor not just for China specialists but also for Western historians many of whom still have to discover the fine nuances and the sophisticated language of the Chinese historiographical tradition. This truly is a precious part of the heritage of mankind that needs to be read with great care.
My heartfelt thanks go to Professor Lee Chi-hsiang, to the head and members of the Confucius Research Institute and to the Confucian Association of Qufu who have made all this possible. It has been most rewarding and encouraging to see that there are such wonderful institutions now again at the birthplace of the master which promote scholarship with utmost sincerity and care. May the future bring prosperity and growth to these much esteemed institutions.
Hans van Ess,
at the Institute for Chinese Studies, LMU Munich
李序
李紀祥／佛光大學人文學院歷史學系教授
十多年前，2004年的11月，我在佛光大學的林美山校園舉辦了一次「世界漢學中的春秋學國際學術研討會」，當時我們邀請任開幕演講的已故的前輩學者黃彰健院士，其講題處理的是《春秋》中的「禘祫」難題。猶記當時，因黃院士年事已高，還特別央請友人張壽安教授專程從南港陪伴黃院士伉儷至礁溪下榻所。同時，南京紫金山天文臺的張培瑜教授，亦攜門人從金陵專程前來發表論文，對《春秋》經文所反映的天文曆法做了精闢的剖析。同為本書主編的葉翰教授，我們也是在這一年結識。我和葉翰教授的學術因緣也肇於此時，又延續到後來在捷克首府布拉格召開的《史記》學國際研討會、德國慕尼黑召開的《漢書》研討會，以迄於今；這是漢學交流碰撞下的一個插曲片葉，卻也側寫了曲阜論壇的某些脈絡因緣。
2016年我至曲阜與孔子研究院結緣，以臺灣學者的身分，有了一次為孔子故鄉做事的機會。我的想法是：凡治學問，仍應從「讀書」入手，沒有捷徑。是故連續兩年，一間可席的竹窗課室，七八九月溽暑，我與研究院的一群青年學者相濡講讀《春秋》與三《傳》，每週兩次。在我看來，通讀一經，决不止三年不窺園而已，古人已然，何况是當今靜不下心的風會氣氛，若無伊洛以養心，又何有洙泗風華再現舊城之可能。兩年後，讀書會同仁有謂：或可在聖域召開一次以《春秋》為主的學術研討，俾能老實撰寫一篇論文，並與海外域內名家及各方學者當面切磋，攻錯以開拓治學眼界，余甚然之。於是乃有「聖域論麟經：二○一八《春秋》學論壇」在曲阜的召開；又以為當今學術會議，寧趨精緻，學者登壇能有充分時間發表研討，如此論壇方能激盪。於是乃議定邀約名單，十八位學者共聚曲阜儒學會館的會議室中，無分海內域外、無分老中青世代，只以其專業而同道同座，圍繞圓桌展開兩天的切磋、論辨與交流。四方學者之來會也，或遠道飛行域外輾轉，或近趨舟車國內，齊聚一堂，兩天來並暢遊孔廟、孔林、尼山之古韻傍，不無小室「盍各言志」之小雅鹿鳴風姿。
本書中共收入與會學者的十四篇論文，孔子研究院共有四篇，一篇極為徹底的深掘了范甯的例學著作，釐清了不少問題，並糾正了《四庫總目提要》與近人相承之謬；一篇則正面討論了杜預〈春秋左氏經傳集解序〉中所提三體中「非例」究竟所指何旨，並與永樂大典輯本《春秋釋例》對讀，別有會心；一篇自曲阜地方社會史入手，從古老地方傳說與歷史關係如何建構信者為真的「孔子作春秋處」文本化遺跡線索之蹤；一篇則關注於《春秋》中「紀伯叔二姬」的女性書寫與三《傳》敘事釋義，女性經學視角的能否開出以及成立，正是經學當代化的一個課題聯結。
海外的兩篇論文來自日本與德國，一篇來自東京大學的平勢隆郎教授，以二戰時期的《左傳》學者上野賢知為基礎，回溯並考察了江戶以降日本《春秋》學的發展；一篇則來自德國慕尼黑大學的葉翰教授，也是當時論壇安排的專題演講者，其文深入「『素』『王』」脈絡，考察此一角度下的《春秋》與孔子。海外之文，同可激起學術同異的跨文化語言攻錯，自不待言。
海峽兩岸的論文各有特色同異，有自北京國家圖書館藏宋版縷析木刻本脈絡源流關係者；華夏文化圈以雒水地域為中心而開展，吳、楚在邊陲性中的角色如何浮現於經文書寫所代表的華夏場域，並被《穀梁》作出獨特釋讀，「獲麟」是「中國」想像或是「一代」之符號象徵，本書中各有一篇論文呈現；一篇自周室東遷後的首次王室分裂出發，從《春秋》經書寫「正」與「統」的視角，考察了三《傳》及各自的注疏文詮釋語言；「詩亡春秋作」雖是一古老命題，然探討者實尠，本書中的一篇論文便重新思考了《詩》與《春秋》兩經互文性，勾勒前賢對此命題的探討軌跡，也注入了一己之思考與論證，自范寧〈穀梁集解序〉以下，正可謂別開生面。本書中的各篇論文皆有古思與新義，反映了現下《春秋》學發展的某些動向，特別是因為公藏版刻的問世關注，從底本掌握主軸文本史脈的治經線索，在石經、卷軸、版刻三者之間的聯繫，值得注意。
筆者以為，中國古代典籍從來便非只是近代中國的古代典籍，它同時也是世界漢學中的一環。我們雖不能知曉世界各地有多少人正在閱讀《春秋》經傳文本與譯本，並以各自的文化傳統形成各自的跨文化研讀風貌；但我們卻的確知曉，英國的理雅各、德國的衛理賢、瑞典的高本漢、日本的上野賢知，他們都是世界漢學中的前輩與先驅，帶出了漢學的東西交流之世界性傳統。如果漢學不只是中國的，同時也是世界的；不僅是歷史的，也是當世的；那麼，在曲阜古老聖域召開的一次論壇，其意義就不只是中國的經學史之意義而已，它還見證了一部文本的世界多元共享性。我們願將那些自書架將《春秋》置於案上的人邀聚一堂，超克千里，共聆彼此。
論壇的召開係由曲阜孔子研究院主辦，十分感激楊朝明院長的支持，讓我們專心執念學術，不必顧慮行政，也感謝劉續兵、房偉、崔海鷹、藍愉婷、楊丹丹諸棣，在幕後與現場提供了可貴又辛苦的協助。
會議雖在大陸召開，然當我攜論壇論文集返回臺灣後，頗有學界同道索讀，咸並垂詢關注，以為當在臺灣刊布，以廣流傳。幾經思索並與曲阜同仁商議後，遂發函徵求作者論文，並邀葉翰教授共同主編本書；又蒙唐山出版社負責人陳隆昊先生慨允付梓，謹特申謝忱。
爰出版在即，乃序其始末緣起，以誌當時。
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