从蒙学读物到孝治经典:晚明《孝经》学的复兴  

From Childhood Reading Materials to Classic Filial Piety Governance: The Revival of the Study of The Book of Filial Piety in the Late Ming Dynasty

作　　者：蔡杰[1] CAI Jie(Collaborative Innovation Center of Confucian Civilization,Shandong University,Jinan 250100,China)

机构地区：[1]山东大学儒家文明省部共建协同创新中心,山东济南250100

出　　处：《山西大学学报（哲学社会科学版）》2024年第4期42-52,共11页Journal of Shanxi University(Philosophy and Social Science Edition)

基　　金：山东省社会科学规划研究项目“《知言》《学言》校注”(22CWTJ73)。

摘　　要：《孝经》在宋至明初受到冷遇,但在晚明时期再度兴盛。《孝经》复兴之初,是通过与《大学》同出于孔、曾授受的关系,与《大学》相结合,进而在义理上与“四书”形成互为表里的关系。但这仍局限于“四书”体系,真正对宋明理学形成突破,是从《孝经》与《春秋》相配开始。基于孔子“志在《春秋》,行在《孝经》”言论,明代中后期《春秋》与《孝经》再度结合,形成刑书与德教的关系。由此,《孝经》进一步与“六经”相配,回归“六经之总会”的经典地位。同时,这也是《孝经》摆脱蒙书、回归孝治经典的过程。这一过程始于对王安石罢黜《孝经》的批判,以及对“孝”的概念范围的反思,目的是使《孝经》超越家庭内部的事亲仪节,回归先王以孝治天下的大经大法,体现了晚明儒者对孝德的高度肯定,隐含着对“二帝三王”之治的畅想。The Book of Filial Piety was neglected in the Song and Ming dynasties, but it flourished again in the late Ming period. At the beginning of the revival of The Book of Filial Piety, through the same teacher-student relationship between Confucius and Zengzi that resulted in The Great Learning and in combination with The Great Learning, it formed a mutually external and internal relationship with “The Four Books” in terms of righteousness. But this is still limited to “The Four Books” system, and the real breakthrough to Song-Ming-Neo Confucianism began with the matching of The Book of Filial Piety and The Spring and Autumn Annals. Based on Confucius' statement that “my aspiration is in The Spring and Autumn Annals, and my actions are in The Book of Filial Piety”,The Spring and Autumn Annals and The Book of Filial Piety were once again combined in the mid to late Ming Dynasty, forming a relationship between penalty and moral education. As a result, The Book of Filial Piety further complemented “The Six Classics” and returned to its classic position as “the synthesis of The Six Classics”. At the same time, this was also the process of The Book of Filial Piety breaking away from being childhood reading materials and returning to the classic of filial piety. This process began with the critique of WANG Anshi's dismissal of The Book of Filial Piety and the reflection on the scope of the concept of filial piety, with the aim of transcending the family's internal rituals and returning to the great classics and laws of the previous kings who ruled the world with filial piety. Among them, it reflected the high affirmation of filial piety by late Ming Confucians, and implied the imagination of the governance of “Er Di” and “San Wang”.

关 键 词：《孝经》 四书 六经 蒙书 二帝三王 

分 类 号：B248[哲学宗教—中国哲学]