“家天下”与“天下一家”:三代政教的精神——以王国维《殷周制度论》为中心

“iatianxia” and “Tianxiayijia”:Spirits of Politics and Religion in Three Dynasties——Focusing on Wang Guowei's On the Constitution of Three Dynasties

禅让体现的是公天下,而夏商周三代改教则是家天下,在"家天下"的现实性的礼乐制度之内又蕴含"天下一家"的理想。守天下以礼与取天下以德,虽然存在着内在紧张,但又被有机结合在一起,形成周公政教思想的两个基本维度。不考虑"家天下",不足明周公之制礼作乐的历史局限,礼乐的讨论就会漂浮在"理想性"上面;不思及"天下一家",就不足以见三代政教之理想所系,周公制作对于中国政教的典范意义,以及超越于时代的普遍性之所在。以家天下之势,有条件地回归天下一家之理,即为周公制作的精义。

The age of demise is selecting an able person to rule the country while the Dynasties of Xia,Shang and Zhou adopt ＂Jiatianxia＂ which means taking all people in this world as members of one family.Keeping rituals in Confucianism and ruling the country with virtues have inner intensity,but they are organically connected,forming the two dimensions of Zhougong’s political doctrines.Without considering ＂Jiatianxia＂,the historic limitations of Zhougong’s making rituals and music cannot be seen,so the discussion of rituals and music is too ＂idealistic＂.Without ＂Tianxiayijia＂,the ideal of the three dynasties can not be discovered,much less the significance of his typical example and his universality beyond his time.The kernel of Zhougong’s making rituals and music is returning to ＂Tianxiayijia＂ with conditions and the force of ＂Jiatianxia＂.