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汉人经学的起源似乎可推至战国初魏文侯。文侯既为《孝经》作《传》,又命李悝作《法经》。儒法并举的概念以及儒法并举的标的物已隐然呈现。文侯此举,除求富国强兵,其政权合法性有缺亦为要因。刘汉为中国首个平民政权,政权合法性较分晋之三家尤缺,因而论证汉政权合法义的经学应声而出。其主线有二:《公羊》明确论证“兴代”的合法义,《孝经》明确论证地缘政体内,血缘关系长期稳定的效益。由于当汉政权全然稳定后“兴代”义的反作用立显,《公羊》即遭“兴代”。因而自政权稳定义言,《孝经》自始至终实为汉人经学的核心主轴。
The origin of the Han scholar seems to be pushed to Wei Wenhou in the early Warring States period. Wen Hou both for “filial piety” for “Biography”, but also ordered Li Zhi for “Law.” The conception of both Confucianism and law as well as the subject matter of both Confucianism and law have been clearly revealed. Wen Hou move, in addition to seeking rich and powerful soldiers, the lack of legitimacy of the regime is also important. Liu Han was the first civilian government in China, and the legitimacy of the regime was less than that of Jin. Therefore, the study of the legitimacy of the Han regime came to light. There are two main lines: “Rams” clearly demonstrates the legitimate meaning of “Xing Dynasty”, and “Book of Filial Piety” clearly demonstrates the long-term and stable benefits of blood relations in geopolitics. Since the reaction of “Xing dynasty” righteousness became clear after the Han regime was completely stabilized, the “Rams” were “revived”. Therefore, since the political power has been stable and justified, “Book of Filial Piety” has been the core spindle of Han studies since its beginning.