經典及其普及化：以漢代的論語與孝經為例

Scriptures and Their Popularization: The Case of the Lun-yil and Hsiao-ching in the Han Dynasty

論語與孝經在漢代佔有極其重要的地位，其與五經的關係更是密不可分，是研究儒家經典現象所不能忽略者。本文指出，論語與孝經文簡意賅，漢人又認為孔子即其作者，故地位崇高，學之者眾。漢之統治者以此兩本小經建立其帝國之意識形態，並以此作為達成其他宗教、政治社會目的之重要工具，故積極推廣，教民學習，不餘遺力。比之於五經，此二經雖如附經之傳，但是因為漢人以其存道，直通五經，以傳御經，學習簡易，事半功倍。本文在此認知下，以宗教詮釋學之觀點強調，論語與孝經的普及與影響力，較之五經可謂有過之而無不及，其神聖性與權威性也未因普及而降低或淡化。因此如從功能論的角度考量，此兩小經的重要性當超過五經，而此普及化、由簡御繁以達道的趨勢與做法，正是儒家經典傳統的重要特徵之一。

The Lun-yu (Analects of Confucius) and Hsiao-ching (Book on Filial Piety ) , two texts of chuan or commentary type, and the Wu ching, the recondite and voluminous Five Classics, formed an inseparable Confucian scriptural corpus in the Han Dynasty. Because of textual shortness and simplicity, the former two texts were widely distributed and learned. Also because people in Han China believed that Confucius was their author, they were highly respected. Han rulers then used these two small scriptures as ideological foundation to build up their empire. They even employed them for such practical purposes as promulgation of Confucian ethics, recruitment of officials, and selection of imperial consorts. The Lun-yu and Hsiao-ching were inferior in scriptural status in comparison with the Five Classics, but their sacredness and authority were by no means lower. There were at least two important reasons for this. First, each of these two small scriptures contained the tao by itself, hence its own independent status. Second, their succinct outline form was supposed to be summary of the profound Five Classics, hence serving to integrate the latter. On account of these two scriptural characteristics, the Lun-yu and Hsiao-ching became more popularized. From the perspective of functionality and practicality, the article argues, these two chuan should exceed the Five Classics in importance and influence. And to popularize the profound Five Classics via simpler texts for functional considerations has exactly been one of the salient scriptural phenomena in Confucian tradition.