摘要
《孝经注疏》在唐代有着经典的地位,注、疏一体,共同构成了一部颁行天下的政治教科书。唐玄宗以至高无上的圣王姿态为《孝经》作注,因而《孝经注疏》也就体现出不同于儒者或经学家注疏的思想特色:一是引儒归道,尊道德而抑仁礼。玄宗《孝经序》与元行冲疏看似遵从郑玄,实则以道家无为改易儒家德礼之治,参照以玄宗《道德经》注疏即一目了然。二是摆落古礼,删削《孝经》所含公天下的政治精神。《孝经注疏》刻意排除旧注,对最能体现以孝治天下的三老五更之制弃而不言,体现出鲜明的尊君意识。三是强化尊君,从德礼之治滑落为律法之治。《孝经注疏》隐没《孝经》中作为行孝最高境界的“立身行道”之义,以遵守现世礼法为孝,强调“以顺移忠”的忠君之义。有鉴于此,宋世理学蔚兴,转而强调《大学》“修身”之义,于此可窥唐宋思想转折之一斑。
The Annotation and Commentary on the Xiaojing by Tang Xuanzong and Yuan Xingchong was an important classic in the Tang dynasty,and it was carried with great political function.Emperor Xuanzong wrote the annotation for his government in the name of sage-king.Therefore,this book manifested some features different from Confucian scholars.Firstly,Xuanzong interpreted the Xiaojing with Taoism,he adored the thought of government by doing without efforts in Taoism instead of government by rites in Confucianism,this feature was also contained in his annotation on the Laozi.Secondly,Xuanzong looked down upon the core value of “the world is for all” in the Xiaojing through intentionally removing the content related with rites.Thirdly,Xuanzong emphasized the supreme status of emperor,he intentionally concealed the significance of carrying forward the Dao through self-cultivation which is the most important item of filial piety,on the contrary,he underlined observing law and discipline is rightly the filial piety.On account of Xuanzong's work,the Neo-Confucianism advocated the idea of self-cultivation in the Book of Great Learning during the Song dynasty.
出处
《孔子研究》
CSSCI
北大核心
2023年第2期96-108,159,共14页
Confucius Studies
基金
2023年度中央高校建设世界一流大学(学科)和特色发展引导专项资金支持。
关键词
公天下
孝经
道家
礼制
唐玄宗
忠君
The World is for All
Xiaojing
Taoism
Rites
Emperor Xuanzong
Loyalty to Emperor
