董仲舒与刘歆对“仁”“义”之经学人伦观念的构建

Dong Zhongshu and Liu Xin's Construction of the Concept of“benevolence”and“righteousness”

相对于孔子师徒对“天”“德”“道”“礼”四大核心经学观念的建构,作为次一等级的人伦观念的“仁”“义”基本无神学义。董仲舒首先重建上天信仰为其“仁”观念奠基,然后在此基础上论证上天的内在本质就是“仁”,外在呈现为具有“仁”与“义”的德行品格,从而初步重构了“仁”“义”的经学人伦观念。其又与刘歆等汉儒以“五德”入“五常”,最终坐实了“仁”“义”的神学义基础上的教化义。

Compared with the construction of the four core Confucian concepts of“heaven”,“virtue”,“Tao”and“The ritual”,as the second level of the concept of human ethics,“benevolence”and“righteousness”have no theological significance.First,Dong Zhongshu rebuilt his belief in heaven and laid a foundation for his concept of“benevolence”;then on this basis,he preliminarily rebuilt the“benevolence”“righteousness”concept of Confucian ethics,by demonstrating that as the supreme god of personality,the master of the universe and the absolute being to heaven,its essence is“benevolence”,or the supreme good,external rendering with“benevolence”and“righteousness”and so on virtue and character.Next,he and Liu Xin and other Confucian scholars of the Han Dynasty merged“the five virtues”into the“five constant virtues”,and finally made the“benevolence”and“righteousness”on the basis of the theological significance of the enlightenment,and deeply affected the Han and Tang annotations to the scripture.