由清华简《芮良夫毖》之“五相”论西周亦“尚贤”及“尚贤”古义  

The Explanation of “Five Xiang” in Tsinghua Bamboo Slips Rui Liang Fu Bi and the Original Meaning of “Exaltation Virtuous”

作　　者：宁镇疆[1] NING Zhenjiang

机构地区：[1]上海大学历史系

出　　处：《学术月刊》2018年第6期121-132,共12页Academic Monthly

基　　金：国家社科基金重大项目“《诗经》与礼制研究”(16ZDA172)的阶段性成果

摘　　要：《芮良夫毖》中两次出现的“五相”，其实就是清华简《皇门》中的“大门、宗子、迩臣”与“元武、圣夫”这五类人。他们是商周两代最为重要的辅政之臣。“五相”之中，“大门、宗子、迩臣”多系“世官”，而“元武、圣夫”则往往是出身异族或身份低贱的人，其实即“尚贤”。这一则说明西周“世官”制下同样强调“尚贤”，“尚贤”之举并不待春秋之时或墨子鼓吹而始有；另外也说明：“尚贤”就其本义来说，其实是试图于“世官”之外别辟一用人通道，而贵族仕途中那种正常的晋升其实并不属于“举贤”范畴。The ＂Five Xiang （五相）＂, which appearing twice in Rui Liang Fu Bi （《芮良夫毖》）, actually refers to five types of people, that is ＂Damen（大门）, Zongzi（宗子）, Erchen（迩臣 ）＂ and ＂Yuanwu（元武）, Shengwu （圣武）＂ in Huang Men （ 《皇门》 ） chapter of Tsinghua Bamboo Slips. These five types of people are the most important ministers in Shang and Zhou Dynasties. Among the ＂Five Xiang＂, ＂Damen, Zongzi and Erchen＂ are mostly hereditary officers, while ＂Yuanwu and Shengwu＂ are often alien or people came from a low- status. The latter eventually means ＂exaltation virtuous （ ~ ~ ）＂. It illustrates that the ＂hereditary officers＂ system of Western Zhou Dynasty also focus on ＂exaltation virtuous＂, which does not initiated until the Spring and Autumn Period or advocated by Mo-tse. In addition, it also shows that ＂exaltation ＂ ＇, vlrtuous , in terms of its original meaning, is actually trying to establish another employing way outside the ＂hereditary officers＂ system. However, the normal promotion of aristocratic careers is not ＂exaltation virtuous＂.

关 键 词：芮良夫毖 五相 皇门 世官 尚贤 

分 类 号：K23[历史地理—历史学]