帝籍周道——清华简《系年》第一章对中国古典政治的根本判断  

The Great Way of Righteousness Embodied by Diji(帝籍):The Fundamental Judgment of Chinese Classical Politics in Chapter 1 of Qinghua Bamboo Slips Xi Nian

作　　者：李若晖 钟章铭 LI Ruohui;ZHONG Zhangming

机构地区：[1]中国人民大学国学院,北京100872

出　　处：《孔子研究》2025年第1期15-26,157,共13页Confucius Studies

基　　金：贵州省2021年度哲学社会科学规划国学单列课题“清华简《系年》历史哲学研究”(项目编号:21GZGX22)的阶段性成果。

摘　　要：对于古典史学著作的研究不能仅仅停留在史实考订的层面,而应该深入探讨其理性形式即历史认知逻辑。在清华简《系年》第一章中,“籍礼”包含着三重意义:第一,“籍礼”之礼仪意义。王者必须以亲耕的方式恭敬上帝天神,王者不得以支配的方式对待自身支配权即王权的来源。第二,“籍礼”之宗教意义。在万民之前公开剥离王者的神圣性,王者本为凡夫俗子。第三,“籍礼”之政治意义。王权的运用不能违背天下民意,王位的根本意义是立君为民。武王正是凭借“籍礼”所构造的全新政治理念,伐纣代殷,开创了中华文明史上的人文性政治传统。同时,“籍礼”又内在包含着凡人与天神的矛盾、敬天与保民的矛盾、王者与百姓的矛盾、王者与德性的矛盾、王者与王位的矛盾。厉王被放逐是这些矛盾的集中爆发,共伯和摄位则是对这些矛盾的弱解决。但是传统“王者”观念最终牢不可破,宣王抛弃“帝籍”,以唯一之“王者”居“王位”掌“王权”——西周王朝的最终破灭,标志着中华文明史上的人文性政治理念从此与政治实践脱离,成为思想者的永恒梦想。The study of classical historical works should not stop at the level of historical facts, but should go deeper into their rational form, that is, the logic of historical cognition. in the first chapter of Xinian in Tsinghua Bamboo Slips, the rite of Ji( 籍礼) has a triple meaning. First, the ritual significance of the rite of Ji. The sovereign must cultivate the farm himself in a way that honors Shangdi and Tianshen, the sovereign may not treat the source of his own dominion, i.e., the power of the monarch, in a dominant way. Secondly, the religious significance of the rite of Ji. Openly stripped of the divinity of the sovereign in the presence of the people, the sovereign is a mortal man. Thirdly, the political significance of the rite of Ji. The power of the monarch cannot be used against the will of the people, and the fundamental meaning of the throne is to establish the monarch for the people. King Wu constructed the new political concept by the rites of Ji, and then conquered King Zhou( 纣) and replaced Yin. King Wu started a humanistic political tradition in the history of Chinese civilization. However, the rite of Ji inherently contained the contradictions between mortals and Shangdi, between respecting Tianshen and protecting the people, between the sovereign and the people, between the sovereign and virtue, and between the sovereign and the throne. The exile of King Li was the concentration of these conflicts, and the regency of Gongbohe was the weak solution to these conflicts. But the traditional concept of “sovereign” was finally unbreakable, King Xuan abandoned Diji( 帝籍), took the “throne” and used the “power of the monarch” as the only sovereign. He not only declared himself a god but even thought he was above Shangdi and Tianshen, essentially returning to the old political concept of King Zhou. The final collapse of the Western Zhou Dynasty marked the separation of the humanistic political concept from political practice in the history of Chinese civilization. And the humanistic

关 键 词：《系年》 籍礼 王者 王位 王权 德性 君职 

分 类 号：B22[哲学宗教—中国哲学]