摘要：礼，是中国传统文化的特质之一，是儒家学说的核心内容。经学典籍中的《周礼》、《仪礼》、《礼记》，是最重要的礼学文献。六经中的礼经，当为今之《仪礼》。清代学者胡培翚毕生治礼，所撰《仪礼正义》为《仪礼》研究集大成之作。本文以《仪礼正义》为中心，对胡培翚礼学作以全面深入之研究，全文共分五章。
第一章全面考察胡培翚生平及家学。胡培翚自幼笃学励志，中年效用于世，晚而著书垂教，其不仅以礼为著述之事业，亦以之立身处世。绩溪金紫胡氏之家学源远流长，其治经实事求是，极重文字训诂，礼学研究尤为突出。
第二章研究《仪礼正义》之撰作及其相关问题。清初以来经学复兴，《仪礼》研究渐趋兴盛。胡培翚身处一代学术鼎盛之际，本身传承绩溪金紫胡氏之家学，又得礼学大师凌廷堪指授，因病贾疏违失经注之意，故全力撰着《仪礼正义》。其书未成而胡氏身殁，所余五篇由其族侄胡肇昕、弟子杨大堉先后补纂而成。补纂部份存在诸多疏失，远不及胡培翚原作。
第三章研究《仪礼正义》之解经方法及其取材。胡培翚撰着《仪礼正义》，能综合运用各种解经方法，对经注的疏解全面深入。胡氏重视校勘经注文字，底本选择极为精当，引据阮校而有匡正补充，充分吸取前人考证成果，校勘方法较为全面。在文献取材方面，以《仪礼释官》、《礼经释例》、《仪礼今古文疏义》、《经义述闻》为代表，全面吸收了前人研究成果，荟萃熔铸众家之长。
第四章研究《仪礼正义》与先儒经说之关系。胡氏解经有所谓四例——补注、申注、附注、订注，其实视郑注为解经之关键，既以郑注为宗，又不惟郑是从，体现了实事求是之精神。胡氏撰着《仪礼正义》缘于不满贾疏之漏略，故其驳辨贾疏不遗余力，然对贾疏精要之处亦多有采撷，对其不足多有补充，虽有排弃贾疏之倾向，然其疏解较贾疏为明晰。以《仪礼经传通解》、《仪礼集说》、《仪礼节解》及《仪礼义疏》为例，可见胡氏征引文献极为广博，案断取舍较为精当，皆根本经注之义，实事求是而已，绝无偏徇党曲之弊。
第五章研究胡培翚的具体礼学问题考证成就。古人治礼皆重宫室，胡培翚于礼学宫室亦夙有研究，其《燕寝考》是第一部系统考述燕寝之制的学术著作，具有重要学术价值。丧服制度为《仪礼》专门之学，胡氏对于《丧服》用力最久，考证也较为精确。诸如继父有服、叔嫂无服、为人后者等聚讼之处，都有精辟的见解。其《衰冠升数图说》及《降正义服图说》，考证丧服义例较为精核。
基于以上研究，本文认为：胡培翚基于正统经学观念，以为《仪礼》出于周公之作，而冠昏丧祭尤切于民用，对于社会教化意义重大，故积毕生心力研治是经。胡培翚《仪礼正义》之学术价值在于：校订精审，疏解详明；广征博考，荟萃众说；实事求是，泯除门户。客观而言，《仪礼正义》亦存在诸多疏失和不足，但瑕不掩瑜。历来学者皆视《仪礼正义》为《仪礼》研究集大成之作，为清人羣经新疏之代表，在学术史上具有重要地位。
关键词：胡培翚 仪礼正义 礼学研究 学术地位
Abstract: Li, one of the characteristics of Chinese traditional culture, is the core of Confucian classics. ZhouLi, YiLi and LiJi, as classical works of Confucianism,are the most important literature on Li. LiJing, one of the six Confucian classics, is supposed to be YiLi of today. Hu Peihui, a scholar of the Qing Dynasty, devoted his whole life to studies of Li and accomplished YiLiZhengYi which is a great comprehensive study on YiLi.Centered on YiLiZhengYi, this dissertation is a comprehensive and in-depth study on Hu Peihui's studies of Li. It consists of five chapters.
Chapter one is an overall survey of HuPeihui's life and family learning. Hu Peihui was dedicated to diligent study from childhood and became a government official in his middle age. In his later years, he was bound up in writing books and teaching. Hu regarded Li not only as his academic research, but he also conducted himself in society in accordance with the precepts of Li. The family learning of JiXiJinZiHuShi goes back to ancient times and studies YiLi by a practical approach. It attaches great importance to interpretations of words in ancient classics and its studies of Li is particularly outstanding.
Chapter two studies the writing process of YiLiZhengYi and the related issues. The revival of the Confucian classics at the beginning of the Qing Dynasty brings about the gradually prosperous studies on YiLi. In an era of academic prosperity, Hu Peihui who inherited the family learning of JiXiJinZiHuShi and was guided by Ling Tingkan— master of Li, was not satisfied with JiaShu, for some comments in it don't conform to the connotations of YiLi or ZhengZhu. Consequently, he went to great lengths to write YiLiZhengYi. However, Hu Peihui died with the book unfinished and the rest of the five articles were successively completed by his nephew Hu Zhaoxin and his student Yang Dayu which contain numerous errors and mistakes and are much inferior to his original work.
Chapter three probes into the interpreting methods used in YiLiZhengYi and the references cited to compose it. When composing YiLiZhengYi,Hu Peihui makes comprehensive and in-depth interpretation of YiLi and ZhengZhu by means of various methods of interpreting classics. Hu attaches great importance to collating the text of YiLi and ZhengZhu. And the versions on which his collation depends are also properly chosen. Hu cites a lot from JiaoKanJi by Ruan Yuan and makes some rectifications and complements to it. Fully based on the previous research achievements, his collating methods are more comprehensive. He absorbs the previous research achievements fully, gathers and integrates the strong points of other researchers by making use of many representative references, such as YiLiShiGuan, LiJingShiLi, YiLiJinGuWenShuYi, and JingYiShuWen.
Chapter four is about the relationship between YiLiZhengYi and the interpretations of previous scholars. As for the interpretation of YiLi, Hu has so-called four rules--BuZhu(complementing), ShenZhu(further elaborating), FuZhu(note-appending) and DingZhu(rectifying) in addition to ZhengZhu,which is actually used as the key to interpreting YiLi.Zhengzhu serves him as the primary but not the sole rule, and that embodies his spirit of seeking truth from facts.The reason Why Hu writes YiLiZhengYi is that he dissatisfies with the errors and mistakes in JiaShu.As a result,he spares no effort to criticize it.He,however,adopts the essences and complements the inadequacies of JiaShu.His interpretation is much clearer than JiaShu in spite of his tendency to reject it. It can be seen from such references as YiLiJingZhuanTongJie,YiLiJiShuo,YiLiJieJie and YiLiYiShu that Hu quotes and cites copiously from many sources; he makes judgments and choices precisely; he interprets objectively according to the connotations of YiLi and ZhengZhu without favor or prejudice towards anyone.
Chapter five deals with Hu Peihui's achievements with regard to specific problems about studies of Li.Ancient scholars all take the palace institution seriously when studying Li.So does Hu Peihui, who has profound studies on it.His YanQinKao is the first academic work which systematizes the ancient palace institution, reflects his research achievements on palace institution and has important academic value. It takes Hu the longest time to study SangFu system(Mourning Apparel system), which is the comparatively specialized knowledge on YiLi and his study on it is more precise. Hu has brilliant insights into the issues such as JiFuYouFu, ShuSaoWuFu, WeiRenHouZhe etc. that have been debated by scholars of all ages. And the examples of SangFu research in his ShuaiGuanShenShuTuShuo and JiangZhengYiFuTuShuo are the most comprehensive and precise.
Based on the above studies, the author draws the following conclusion:In view of orthodox Confucian concept, Hu Peihui thinks that YiLi is written by Duke of Zhou and GuanLi(crown ceremony), hunLi(wedding), SangLi(funerals) and JiLi(sacrificial rites) in it play particularly realistic roles and exert great significance on social civilizing.Therefore,he applies his whole life to YiLi study.The academic value of YiLiZhengYi lies in: very precise text-collating; detailed and explicit interpretation of YiLi and ZhengZhu; copious references and citations by gathering together statements of many scholars; giving full consideration to facts without prejudice against anyone. But objectively speaking, many errors and mistakes still exist in YiLiZhengYi,but defects can't obscure its virtues.YiLiZhengYi, which has long been regarded by scholars of all ages as a great comprehensive study on YiLi and a representative of new commentary on the numerous Confucian classics made by the scholars of Qing Dynasty enjoys significant status in the academic history.
Key Words: Hu Peihui YiLiZhengYi studies of Li academic status
导师：安平秋教授
