行权与死义:董仲舒“国灭君死”说考辨——以齐顷公和纪侯为例

Behave Expediency and Death Righteousness:A Research on Dong Zhongshu's Theory of“The State Destroys and the Monarch Dies”——Taking Duke Qi Qing and Duke Ji as Examples

“国灭君死之,正也”最早见于《公羊传》,董仲舒对其进行了重新建构。与《公羊传》“君获”而“绝之”的阐释不同,董仲舒认为,“君获”等同于“国灭”,“佚获”较“君获”罪更甚之,“国灭”则君应死之。《公羊传》对逢丑父代君而斮本无褒贬,意在批评齐顷公“佚获”,董仲舒则以齐顷公无耻和纪侯死国阐发“贤死义”之义理,且将其纳入经权讨论,认为只有臣子在危亡之际可行权,国君则不能。董仲舒将纪季在纪国灭亡之际以酅入于齐的行为,解读为纪侯命其弟所为,纪侯的存社稷是以纪季代为行权实现的,变《公羊传》的“贤纪季”为“贤纪侯”。董仲舒“国灭君死”说虽与《公羊传》有所差异,但其与公羊义理一脉相承,因而可以说是对公羊义理的完善和发展。

The saying“When the state destroys and the monarch dies,it is right”was first seen in Gongyang Commentary,and Dong Zhongshu reconstructed it.Different from the interpretation of GongyangCommentary that“capture the monarch”and“extinguished”,Dong Zhongshu believed that“capture the monarch”was equivalent to“state destruction”,and“sovereign Escape”was more serious than“capture the monarch”.“State destruction”meaned that the monarch should die.GongyangCommentary did not praise or criticize the appearance of Feng Choufu replacing the monarch,but rather criticize the“escape”of Qi Qinggong.Dong Zhongshu elucidated the“death righteousness”doctrine based on Qi Qinggong’s shamelessness and the death of Ji Hou,and included it in the discussion of the principle and flexibility.He believed that only the vassals could behave expediency in times of crisis,while the monarch could not.Dong Zhongshu interpreted Ji Ji’s traitorous behavior during the downfall of Ji State as Ji Hou ordering him to preserve the state.Ji Hou’s survival of the state was achieved through Ji Ji’s behaving expediently,changing“approve Ji Ji”in GongyangCommentary to“approve Ji Hou”.Although Dong Zhongshu’s theory of“the state destroys and the monarch dies”differed from GongyangCommentary,it was in a continuous line with the Gongyang Doctrine,and could be said to be a perfect and development of the Gongyang Doctrine.