從對祭仲評價之轉變看公羊學「經權說」的歷史際遇

The Historical Fortunes of Confucian Moral Standards and Practice in Gongyang Zhuan Studies: From the Perspective of Changing Critiques of Zhai Zhong

本文透過對記錄祭仲事蹟的傳世文獻進行歷時性的考察。從時間段來講，在唐以前的祭仲形象多以正面出之，且載籍引用祭仲故事之理由，較為豐富多變。唐以後則主要是基於君臣分際批判祭仲出忽入突非臣子之道，進而批判《公羊傳》經權之說的誤謬。這種祭仲形象的負面反轉，似不應僅侷限在經學注疏學的層次論斷之，而應納入文化現象的視野。換言之，唐宋以後儒者對祭仲的清算，不論其動因是出於君權至上的政治限制，抑或者有著新儒學為對應佛道而建構自身義理體系的考慮，其意義絕非僅停留在義理淨化這一層次上，其實還有文化轉型的義蘊存焉。所以，雖然至朱子方才完成以《四書》為核心的新義理系統，取代以《五經》為基石的古典經義，但是與《四書》所載義理貼近的新儒學對舊經說淘洗滲透後的排列重組，早在中晚唐之際，就已經開始進行了。換言之，內藤湖南著名的中古與近世之分野的「唐宋變革論」，似乎可以從解經的裂變中，得到更多的論據。

This paper investigates the extant historical documents relating to the life and achievements of Zhai Zhong 祭仲. Prior to the Tang dynasty, the image of Zhai Zhong was largely a positive one, his stories cited for a variety of reasons. After the Tang dynasty, differences in opinion emerged over Zhai Zhong’s expulsion of Duke Zhao of Zheng 鄭昭公 and his replacing him with Duke Li of Zheng 鄭厲公. This subsequently led to mistaken criticism of the Confucian moral standards and practice set out in the Gongyang zhuan 公 羊傳. This negative inversion of Zhai Zhong’s image should not merely be confined to the realm of classical studies and commentaries, but perhaps also viewed as a cultural phenomenon. In other words, the significance of Confucianism’s settling of accounts with Zhai Zhong after the Tang and Song dynasties was not only on the level of doctrinal purification, whether motivated by the desire to restrict supreme imperial power, or as a consideration in the construction of a new Confucian doctrinal system to parallel that of Buddhism and Taoism; it also, in fact, implies a cultural transition. It wasn’t until the time of Zhu Xi 朱熹 that a new Confucian doctrinal system with the Si shu 四書 at its center was finally completed, replacing the ancient doctrinal system that rested on the foundation of the Five Confucian Classics 五經. However, an earlier reorganization of this old Classics system that had already been permeated with new ideas was already underway in the mid-to-late Tang. This new system closely resembled the doctrinal system embodied in the Si shu. This indicates that this split in the way the Confucian classics were interpreted may provide more evidence supporting Naito Konan’s 內藤湖南 Tang-Song transition theory arguing for a division between medieval and modern times.