摘要
《礼记》有“国君死社稷,大夫死众,士死制”之说,从礼制的角度来看,大夫与士因有“三谏而去”之礼,不必死国。国君由于“国君一体”,则应有死国之义,此亦与《公羊》“国灭,君死之”之说相合。然“国君死社稷”并非僵化的礼制原则,其亦可权变,若能做到德如太王,则国君亦可去国。此外,因“王者无外”,故“国君死社稷”不可推致天子,天子无死社稷之义。
In The Book of Rites,there is a saying that“the king dies for the state,the doctor dies for the people,and the scholar dies for the order”.From a ritual point of view,doctors and scholars can leave the state after three remonstrances,so they do not have to die for the country.Because of the notion that“the state and the king are one”,the king is obliged to die for the state,which is also consistent with the saying in Gong Yang that“when the state is destroyed,the king must die”.However,“the king dies for the state”is not an inflexible ritual rule and can be changed.If the king's virtue is like King Tai,he may also leave the country.In addition,“the territory of the Son of Heaven has no limits”,so“the king dies for the state”does not apply to the Son of Heaven.
作者
王康
WANG Kang(School of Humanities,Tongji University,Shanghai200092,China)
出处
《同济大学学报（社会科学版）》
CSSCI
北大核心
2024年第4期101-108,共8页
Journal of Tongji University:Social Science Edition
基金
国家社会科学基金重大项目“中国经典诠释学基本文献整理与基本问题研究”(21&ZD055)。
关键词
去国
死国
太王去邠
经权
leaving the state
dying for the state
Tai Wang qu bin
principle and exception
