董仲舒《春秋繁露》引《論語》考及其哲學蘊義

Quotations of the Confucian Analects in Dong Zhongshu's and their Philosophical Meaning

本文通過董仲舒《春秋繁露》引述《論語》文句，以證明董仲舒確實是一位儒家學者。董仲舒雖以《公羊春秋》聞名，但其是漢代第一位被稱為「通五經」者，又《春秋繁露》以闡述仁義為要旨，加上考述其引《論語》多稱述孔子，是以符應《漢書‧藝文志》所謂儒家者「遊文於六經之中，留意於仁義之際」，以及「宗師仲尼，以重其言」的敘述。本文查考了《春秋繁露》有文79篇，統計引述《論語》意旨者計48篇，直接引述計34則，融於文章之內而間接引述有68則，總計102則。其方式是延自春秋「斷章取義」的古義，援引經籍或聖人文辭作為論據的佐證。 從中探究，董仲舒引《論語》多為原意。但仔細考察，董仲舒做了甚多新的詮釋與展開，此即是其哲學蘊義所在。文中透過禮之問題、對仁義的理解以及義利之辨三方面，論述董仲舒固為儒學傳統中之一員，但其繼承孔子學思遺緒之外更有新的創發，如強調「改正朔、易服色、制度」之禮，強調其為天命；仁厚遠而義正我，以及義利兩有的義利觀等。由是我們不但可以證明，董仲舒不但是一位偉大的儒者，更是一位創新的哲學家。

This paper looks at the quotations of the Confucian Analects in the Luxuriant Dew of the Spring and Autumn Annals to show the Confucian character of Dong Zhongshu's thought. Although Dong Zhongshu is famous because of the Gongyang Spring and Autumn Annals, he is also the first Confucian in Han-times that “fully understands the five classics” and in his Luxuriant Dew of the Spring and Autumn Annals elucidates the meaning of benevolence and righteousness. Moreover he often quotes from the Analects. Thus he fits the description in the Yiwen zhi chapter in the Book of Han, which describes the Confucians as “freely quoting from the six classics while elucidating the meaning of benevolence and righteousness” and “admiring Confucius as their teacher and taking his words seriously”. This paper found that in the 79 chapters of the Luxuriant Dew of the Spring and Autumn Annals 49 quote The Analects, 34 of them in a literal manner, indirect quotations occur 68 times; altogether 102 quotations of the Analects can be found. The quotations use the ancient manner of “taking a part and explain it’s meaning” in order to support the argument in the text by refering to classics or sages. Generally speaking, Dong Zhongshu adheres to the original meaning of the Analects, but looking more closely we find many new interpretations. This is where Dong Zhongshu' s philosophical outlook comes into play. This paper looks at the role of rituals, the relation between benevolence and righteousness and the relation between the right and the useful, these three aspects to show that Dong Zhongshu belongs to the Confucian tradition. Although Dong Zhongshu continues the tradition of Confucius in these matters, he also gives some new interpretations such as on the relation between the rituals and the mandate of heaven, the inter-relation between benevolence and righteousness and the possibility of upholding the right and pursuing the useful at the same time. Here we can see that Dong Zhongshu is not only continuing the Confucian tradition, but is a philosopher in his own right.