从圣王到圣人——从孔子作《春秋》看孔孟的人格建构  

From the Holy King to the Holy Individual:Human Dignity Building by Confucius and Mencius through Compiling The Spring and Autumn Annals

作　　者：鲍震 Bao Zhen(Chinese Classics Research Institute,Fudan University,Shanghai 200433,China)

机构地区：[1]复旦大学古籍整理研究所,上海200433

出　　处：《复旦学报（社会科学版）》2024年第2期73-83,共11页Fudan Journal（Social Sciences）

摘　　要：一直以来,学界对于孔子是否为《春秋》作者的问题存有争议。笔者依据现有史料试图通过逻辑推论的方法证明孔子确为其作者。文王之后,其子武王与周公分别继承“君”位与“师”位。孔子认为“师”,而非“君”才是“天命”的承接者。基于此,自视斯文在兹的孔子受命而作《春秋》,经此“僭越”完成了对传统“德行—政权”二元结构的改造,一个“德行—人格”的新结构于是诞生。在孔子的基础上,孟子进一步辨析“师”与“臣”的身份差异,强调了“师”高于“君”的地位。同时,他将孔子推上了无可无不可的“圣之时者”的高位,以彰显其作《春秋》的历史意义。通过圣化孔子,孟子建立起一个超越政权与道德束缚的“最高人格”的形象。There has always been controversy over whether Confucius was the author of The Spring and Autumn Annals.Based on the existing historical materials,I attempt to prove that Confucius is the author through logical inference.After the death of King Wen of Zhou,King Wu of Zhou inherited the kingship,and Duke Wen of Zhou inherited the duty as the lawgiver.Confucius believed that the lawgiver,but not the king,was the successor to the “Mandate of Heaven.” Regarding himself as the successor of the “ Mandate of Heaven,” Confucius compiled The Spring and Autumn Annals.Through this transgression,he completed the transformation from the dual structure of “Virtue-Political Power” to the new structure of “Virtue-Human Dignity.” Afterwards,Mencius further analyzed the identity difference between the lawgiver and the subject.He emphasized the status of the lawgiver is higher than that of a king.Also,Mencius promoted Confucius to the high position of “the Holy Individual of Time/Variety” to highlight the historical significance of his work in the Spring and Autumn Annals.By sanctifying Confucius,Mencius established an image of the “Supreme Human Dignity” which transcended political power and morality constraints.

关 键 词：孔子 孟子 《春秋》 最高人格 

分 类 号：B222.5[哲学宗教—中国哲学] B222.2