“去国”抑或“效死”?--儒家“国君死社稷”说辨正  

Leaving the State or Dying for the State:Identifying and Correcting the Confucian Thought of“the King Dies for the State”

作　　者：王康 WANG Kang(School of Humanities,Tongji University,Shanghai200092,China)

机构地区：[1]同济大学人文学院,上海200092

出　　处：《同济大学学报（社会科学版）》2024年第4期101-108,共8页Journal of Tongji University:Social Science Edition

基　　金：国家社会科学基金重大项目“中国经典诠释学基本文献整理与基本问题研究”(21&ZD055)。

摘　　要：《礼记》有“国君死社稷,大夫死众,士死制”之说,从礼制的角度来看,大夫与士因有“三谏而去”之礼,不必死国。国君由于“国君一体”,则应有死国之义,此亦与《公羊》“国灭,君死之”之说相合。然“国君死社稷”并非僵化的礼制原则,其亦可权变,若能做到德如太王,则国君亦可去国。此外,因“王者无外”,故“国君死社稷”不可推致天子,天子无死社稷之义。In The Book of Rites,there is a saying that“the king dies for the state,the doctor dies for the people,and the scholar dies for the order”.From a ritual point of view,doctors and scholars can leave the state after three remonstrances,so they do not have to die for the country.Because of the notion that“the state and the king are one”,the king is obliged to die for the state,which is also consistent with the saying in Gong Yang that“when the state is destroyed,the king must die”.However,“the king dies for the state”is not an inflexible ritual rule and can be changed.If the king's virtue is like King Tai,he may also leave the country.In addition,“the territory of the Son of Heaven has no limits”,so“the king dies for the state”does not apply to the Son of Heaven.

关 键 词：去国 死国 太王去邠 经权 

分 类 号：B222[哲学宗教—中国哲学]