杨时《春秋》遗说及其渊源

《龟山集》四十二卷中多论及《春秋》，卷八《经解·春秋义》尤为集中。李明复《春秋集义》、胡安国《胡氏春秋传》、程公说《春秋分记》等书称引杨时《春秋》说，其中多有不见《龟山集》及新近出版《全宋文》之《杨时集》者，乃杨时《春秋》佚说。杨时对宋世《春秋》学非常关注，其说与宋世学者渊源颇深。杨时对胡安国“元即仁”说和“夏时冠周月”说进行了最早的批评。杨时曾多向程颢请教问疑。杨时与程颐都重义理而轻训诂，但程颐明显将传统《春秋》学纳入到其理学体系，刘绚、胡安国也沿此路数推而广之，而杨时立论衍说却甚少见此以“天理”、“人欲”为范畴的程门理学色彩。

The Lost Theories by Yang Shi on Chunqiu and Its origin

In Volume 42 of Guishanji, Chunqiu is mentioned time and again. In Volume 8 of Jingjie Chunqiuyi, this is especially concentrated. In the books of Chunqiu Jiyi by Li Mingfu, Hushi＇s Chunqiuzhuan by Hu An-guo, Chunqiu Fenfi by Cheng Gongyue and so on, when Yang Shi＇s Chunqiu is cited, some theories cannot be found in Guishanfi and Yang Shi Ji of Quansongwen. These are the lost theories in Chunqiu by Yang Shi, who pays great attention to Chunqiu in the Song Dynasty, and has profound theories with the scholars of that time. Yang Shi is the first to criticize Hu Anguo＇s theories, and consults Cheng Hao for advice for many times. He and Cheng Yi both take righteousness principle, but do not pay great attention to the explanations of words in ancient books. However, Cheng Yi integrates obviously his traditional theory on Chunqiu with the Neo - Confucianism system. Liu Xuan and Hu Anguo also give extended application in this way. Yet, Yang Shi is involved very little in these categories of natural justice, human desire and so on, and is not taken as Neo - Confucianism characteristic of the Cheng school.