解经与治国——以战国至西汉儒道经学之互动为中心

Classics' Interpreting and Statecraft: Centered on Interactions among Studies of Confucian and Taoist Classics from Warring States to Western Han Dynasty

随着西汉王朝建立,先秦时期野处的道家与儒家思想先后成为王朝治国理念。于是在儒道学派内部,如何将解经与治国相衔接,构造以经典解释与治国实践一以贯之的学说体系,便成为当世之要务。韩非子《解老》《喻老》与汉代《诗》学"故""传"两种解经方式存在结构对应。"故"只能独守遗经,无法联系治国;"传"则可以通经致用。汉武帝时王恢与韩安国匈奴之议正是贯通解经与治国以决定国策的典型例证。由此,儒道学派构建了解经与治国相贯通的"内外学/书"的思想与经典体系。

Since the establishment of Western Han Dynasty, Taoism and Confucianism, relatively marginalized during Pre-Qin period, consecutively served as statecraft theories for the royal court. It was a crucial task for the schools of Confucianism and Taoism to formulate a coherent theory system connecting classics＇ interpretation to statecraft. Jielao （ 《解老》 ） and Yulao （ 《喻老》）, two chapters from Han Feizi （ 韩非子 ）, adopted a similar structure with Gu （ 故 ） and Zhuan （传）, two methods of interpreting classics, in the Shi （《诗》） of Han Dynasty. The method of Gu adopted a conser- vative attitude toward the preservation of classics, thus unable to be used as statecraft. On the other hand, Zhuan was practical and flexible in its application of classics into the governing of state. In the reign of Emperor Wu of Han, the negotiation about Xiongnu between Wang Hui and Han Anguo exemplified how classics＇ interpretation was connected to statecraft to determine state policy. In this light, Confucianism and Taoism established a thought and classics system called Nei Wai Xue/Shu （内外学/书） which linked classics＇ interpretation to the statecraft.