汉初政统的延续与更法辨析  

Analysis of the Continuity and Reforms of Early Han Dynasty’s Political Legitimacy

作　　者：曾海军[1] Zeng Haijun

机构地区：[1]四川大学哲学系,四川成都610064

出　　处：《中原文化研究》2024年第6期62-72,共11页The Central Plains Culture Research

基　　金：国家社会科学基金一般项目“汉初七十年的子学研究”(17BZX047)。

摘　　要：叔孙通为汉王朝制定了一系列的宗庙之礼,成功让高祖享受到“知为皇帝之贵”,但这对秦制而言不过是一种延续而非更法。文明不是成功术,衡量叔孙通的所为,不能只停留在其成功的一面。贾谊主张“改正朔,易服色”,以兴儒家礼乐的方法更秦之法,但因文帝一方面“本修黄老之言”,另一方面对方术有浓厚兴趣,更容易被阴阳家吸引,故而导致这种更法的失败。公孙臣提出“汉当土德”,几经波折之后才得以取代秦王朝的水德。这意味着儒家的“任德教”更化承秦而来的“任刑法”,最终以儒家的思想品格提升了刘汉王朝在政统上的延续与更法。Shusun Tong established a series of ancestral temple rites for the Han Dynasty,enabling Emperor Gaozu to enjoy the imperial dignity,but this was merely a continuation rather than a reform of the Qin system.Civilization is not a technique for success,so evaluating Shusun Tong’s actions cannot be limited to his successful aspects.Jia Yi advocated for“correcting the beginning of the year and changing the color of clothing”to promote Confucian rites and music as a method to reform the laws of the Qin.Emperor Wen,on the one hand,“essentially practiced the teachings of Huang-Lao,”and on the other hand,showed a strong interest in arts of necromancy,astrology,medicine,which made him more susceptible to the Yin-Yang school’s influences,thus leading to the failure of such reforms.Gongsun Chen proposed that“the Han should embody the virtue of earth,”successfully replacing“the virtue of water”in the Qin Dynasty.This signifies that Confucianism’s“virtue and teaching”transformed the“rule of law”inherited from the Qin,thereby enhancing the continuity and reform of the Liu Han Dynasty in terms of political legitimacy with the ideological character of Confucianism.

关 键 词：儒家 政统 延续 更法 

分 类 号：K234[历史地理—历史学]