《春秋》公羊學視域下的董仲舒王教論疑難

Dong Zhongshu’s Theory of moral education from the Perspective of the Gongyang School

董仲舒將教化理解為王者單方面地將禮義法度施加於民眾之上，這一思路存在將民眾客體化的嫌疑。不過把公羊學的思想背景納入討論，則可以看出這種教化論存在「亂世」的時代語境，在這一語境下王者的任務是「撥亂反正」。根據公羊學的理解，亂世之民失去了明辨是非的能力，無法自行重建秩序，所以需要王者出面主持教化，在這一情境中民眾是作為客體被動地接受禮義。不過撥亂反正的最終目的是通過「治小惡」重新激發民眾的道德自覺，並使其具備道德自治的能力，其終點依舊是其道德主體的樹立。通過分析公羊學教化論的這一面向，可以使儒家的教化論規避「人亡政息」的疑難。而且就自律道德與他律道德的關係而言，這一視角也能提供一種新的理解範式。

Dong Zhongshu’s view of indoctrination as the king’s unilateral imposition of rites and laws on the people is suspected of objectifying the people. However, Putting Gongyang school’s theoretical background into discussion, it can be seen that this theory of indoctrination has it’s context of the chaotic era (亂世), in which the task of the king was to set things right (撥亂反正). According to the Gongyang school, people of the chaotic era lost the ability to distinguish between right and wrong, and were unable tore-establish order on their own, so it was necessary for the king to preside over the moral education of them, and in this context people were passively accepting the rites and righteousness objectively. However, the ultimate goal of rectifying the situation was to reactivate the people’s moral self-consciousness through curing the minor evils and to equip them with the ability of moral autonomy, and the end of the process was the establishment of the people's moral subject. By analysing this aspect of the Gongyang theory of moral education, the Confucian theory of moral education can thus avoid the problem of“when the virtuous ruler passes away, the good governance fades away.”(人亡政息) Moreover, in terms of the relationship between autonomous morality and heteronomous morality, this perspective can also offer a new paradigm for understanding.