以“尊卑”代“尊尊”——汉代儒学政制平议

To Substitute "Zun-bei"(Superiority and Inferiority) for "Zun-zun"(Respecting the Superiors)——A Comment on Confucian Political Institution in the Han Dynasty

先秦原始儒学本以礼学为核心,《春秋》为礼义之大宗。今文礼学"推士礼以致于天子",诸等级之间虽略有高低,却并不悬隔。古文礼学因此斥责今文礼学不知天子礼,由之将建构超绝性的天子之礼。因此,今古文礼学的差异,不在经书文本的今古文之异。古文礼学只是用古文礼经证明今文《仪礼》十七篇实为残本,但是,古文礼学的天子礼在古文礼经中也没有,而是出自《王史氏记》等传记文献中。传记文献的权威毕竟不够,于是,古文经学便以《春秋》为六经之首,居于礼上,发展出《春秋》稽合于律的学说,在《春秋》学内以《左传》压倒《公羊》《榖梁》,推崇《左传》深于君父之义,实则以秦制律令体系的"尊卑"取代了《春秋》的"尊尊"。刘歆晚年更进而提升《周官》一书的地位,以之为"周公致太平之迹",名之为《周礼》,开始了以周公取代孔子的经学重构。郑玄的经学体系就是这样一个以《周礼》为核心重构的体系,这一进程在西晋臻于极致。杜预注《左传》以《春秋》"五十凡"为周公所作,彻底以周公取代了孔子的经学至尊地位。西晋王朝以《周礼》体系撰制《晋律》,杜预为之作注,完成了礼律一体的王朝政教体系。

The core of original Confucianism in the pre-Qin era was ritual studies and Spring and Autumn was considered as a great source of propriety and righteousness.Jin-wen school(based on contemporary script)on ritual studied'extended rites for literati toward the son of Heaven',as a result,different grades in political institution were not far apart though gaps still remained.Gu-wen school(based on traditional script)on ritual studied criticized its rivals as they ignored distinctive rites for the son of Heaven.Transcendent rites for the son of Heaven should be constructed.Simultaneously,the law of Jin Dynasty was enacted based on the system of Zhou-li and then Du Yu made a commentary on it.