《孝經》的國家論——秦漢時代的國家與意識型態

The Theory of the State in the Classic of Filial Piety: State and Ideology in the Qin and Han Dynasties

在《孝經》國家認識的一般性基礎中，存在著以「公家——百姓」關係作為國家內實而表象的社會意識。《孝經》又將父兄妻子臣妾組成的家作為其立論的社會基礎，這一構想中的「家」是漢代社會裡中家上層之家的反映。《孝經》意識形態的特質並非是再構成現實社會的原樣，而是以特定的社會層為基礎，從特定的社會立場進行立論。 具有這一政治意識形態特質的《孝經》能在現實的漢代官僚制機構中發揮其作用。漢代官僚體制中的小吏層從下層升遷到上層官僚體系最為標準的路徑是察舉為孝廉，所需具備的必要條件便是誦讀《孝經》。《孝經》逐漸將儒家素養浸透到小吏層內部之中，作為橋頭堡發揮著它的社會作用。 東漢承襲了這一體制，儒家素養在下層官僚體系中逐漸滲透。處士層的出現亦可看作是這一連串變化的一環。他們憑藉其德行、儒學在鄉里社會的統合發揮重大作用。具備儒家教養的地方小吏層與處士層是六朝時期士大夫的原型，導致這類儒吏和處士出現的意識形態基礎，正是《孝經》最大的歷史作用。

 

The Classic of Filial Piety is oriented around the values of "filiality" (xiaoti) and "loving care" (jing’ai) and on the governmental structure of "ruler-officials-commoners" (jun chen min). Its basis was the upper tier of the middle status family in the Han dynasty and as such it applied directly only to five percent of the Han polity, and not to the much larger lower tier that provided lesser government clerks (xiao li). However, it was by using the values of the Classic of Filial Piety that members of this lower tier could rise up in the hierarchy, and by the end of the Western Han, the Classic, along with the Analects and other primers, was widely used in elementary education. In the Eastern Han, there emerged a tendency to employ "Confucian clerks" (ru li), educated with the values of the Classic, and men who declined official service (chu shi) but spread these values through local society also became prevalent. Some scholars have seen these new types as an important influence in the Six Dynasties period. This is a testament to the impact of the Classic of Filial Piety.