從「夾谷之會」的詮釋觀察漢初的孔子形象

An observation of the image of Confucius from the interpretations of “Meeting of Jia Valley” in the early Han Dynasty

關於《春秋》定公十年「夏，公會齊侯于夾谷」與「齊人來歸鄆、讙、龜陰田」兩條經文之間的前因後果，最初有《左傳》與《穀梁傳》兩種版本，但兩傳的記載差異頗大，各自描述了不同面向的孔子，尤以後者「斬優施」的記載，使得歷代學者聚訟不已。但是漢初的陸賈與司馬遷，卻分別在其著作中選擇了《穀梁》敘事，對於《穀梁》的記載，並不如後代學者般處處提出質疑。因此，漢初的孔子形象，可能與宋明儒者以至今日的認知大不相同。本文欲藉「夾谷之會」探討漢初的孔子形象，首先比較《左》、《穀》兩傳的敘事差異，將「何者是真孔子」的問題暫時擱置，而將重點置於「何者是理想的孔子」。接著分析陸賈《新語‧辨惑》與司馬遷《史記‧孔子世家》對《穀梁》「夾谷之會」敘事的繼承和發展。兩者之所以選擇《穀梁》敘事，除了顯示陸、馬兩家思想的學術淵源之外，後者所建構出的「行動的孔子」，亦是值得關注的重點。最後本文比較陸賈、司馬遷的觀點與宋代學者的異同，劉敞等人對《春秋》「夾谷之會」的注解，直接以《左傳》為主，而不討論《穀梁》版本，黃仲炎等人則對《左》、《穀》敘事皆加以質疑，本文以此現象探討宋代與漢初學術風氣的不同，以見「理想的孔子」的嬗變之處。 There are two versions of “Meeting of Jia Valley” of Spring and Autumn Annals. They are in Zuo Zhuan and Guliang Zhuan. However the images of Confucius in two versions are quite different. Especially in Guliang Zhuan, it records a dancer was killed by Confucius. This event made some scholars have doubt on its authenticity. In the early Han Dynasty, Lu Jia and Sima Qian choosed the version of Guliang Zhuan in their books. The image of Confucius was unlike what in the Song and Ming Dynasty even Modern. This article will investigate the image of Confucius in the early Han Dynasty through the “Meeting of Jia Valley”. First, to compare the different description between Zuo Zhuan and Guliang Zhuan. Second, to analysis Lu Jia's Xin Yu Bian Huo and Sima Qian's Shiji House of Confucius, and to observe what they are affected from Guliang Zhuan. The reason of they choose “Meeting of Jia Valley” from Guliang Zhuan is not only their academic background, but also to create the image of “Active Confucius”. Finally, to view the changing image of “Ideal Confucius”. This article shows the comparison between the views of Lu Jia, Sima Qian and scholars in the Song Dynasty, and the investigation of academic atmosphere in the Song Dynasty and in the early Han Dynasty.