以承前啟後及因果關聯性為核心線索，考察歷代學人如何在不同背景、意圖之中，認知、調整、表述所謂的「讖」與「緯」，得窺二名之發展，略可分八個階段：最初為「讖自讖，緯自緯」時期，「讖」特名已證驗的預言，「緯」指輔經以綴道綱。其次是「讖」的性質發生因果倒置並成為著述名稱單位的兩漢之交。其三為「經讖」稱「緯」階段，涉及朝野總稱層面的「讖、緯互辭」以及鄭學分化「經讖」所確立的「讖、緯有別」體系。其四則兩說在南北朝並行、消長。其五是「讖緯觀」多元交織不統一、雜糅兩說派生新說的唐代。其六為鄙薄「讖緯」無意區分的宋代。其七輪到明人反撥，重新配置「讖」、「緯」範疇，構建新的「讖、緯有別」說。最終為「有別」與「互辭」各擅勝場，儘管各有理據而看似相持，實則並非對立的兩種立場，而係不同的切入角度。主張「讖」、「緯」在東漢曾可作為著述名稱互辭無別，並不妨礙認可從源流發展而言，兩者的內容特性存在區別。「讖」、「緯」名義並非廣、狹問題，而是多層次、多語境的可能，具體內涵全看學人發言之際所研討的目標時段、場合、對象等。

The concepts of chen (prophecy), wei (astrological records), and chenwei (divination) all involve issues of historical continuity and varied epistemological contexts. Originally, chen referred to verified prophecies. However, when placed within the prophetic milieu of the Han Dynasty, it often assumed an inverted causal framework, in which the relationship between cause and effect was reversed, and its scope extended beyond the mere determination of auspiciousness or inauspiciousness. Wei originally referred to various supplementary texts that elaborated on the principles of the classics. It first appeared in Li Xun's articulation of the “Five Classics and Six Wei,” which was grounded in the theory of the unity of Heaven and humanity. The specific use of wei to refer to jingchen became increasingly prevalent after the Yongshou reign period of the Eastern Han Dynasty, and the naming convention seen in Zheng Xuan's “Yi Wei Zhu” stems from this interpretive shift. The divergent interpretations and various theories that characterize the intellectual history of chenwei studies largely stem from the absence of historical contextualization. This lack of diachronic perspective has led to differences in scholarly intentions and conceptual frameworks, often resulting in subtle distinctions and divergent argumentative orientations.

讖緯; 圖讖; 名義; 五經六緯; 鄭玄

Chenwei; Tuchen; Name and Concept; Five Classics and Six Wei; Zheng Xuan