孔子改制与董仲舒的《春秋》法统论（上）

历代公羊家都坚信，孔子依托夏商周之礼法资源，著《春秋》而改制，行天子褒贬进退之权柄，属于继周而王，或直接代周而王，独成一王之法。故《春秋》之于周礼，并非追随、顺从，而有突破和创新。三代礼法虽不同，但它们在适应、适用于当时的社会生活与有效规范及当时人们的日常行为进而维护当时的社会秩序方面却是统一的。《春秋繁露》之《三代改制质文》篇中，文的礼仪、形式都必须依附于质的内在基础，质、丈二元互变，礼的产生依赖于质、文共同作用，这一切又都明显区别于《汉书·董仲舒传》中的忠、敬、文谱系及其交替、流转作用之理势。秦汉知识分子颇热衷于把质、文逻辑关系直接与夏商周三代历史与礼制相比配。

Confucius' Reform and Dong Zhongshu's Theory of the Legal Genealogy in The Book of Chunqiu

The scholar of Gongyang believed that Confucius＇ Reform was by writing The Book of Chunqiu, which accorded to the Three Dynasties＇ etiquette resources, and The Book of Chunqiu could have the same power with emperor, which became the legal genealogy by inherited or replaced the etiquette system of Zhou. Therefore, compared with the etiquette system of Zhou, the Book of Chunqiu made a breakthrough and innovation rather than follow and obey it. Although the etiquette system of the Three Dynasties were different, they had unity in adapting to their social lives and effectively regularizing people＇s daily behaviors to maintain their social order. In the chapter ＂The Three Dynasties Changed Regulations from outer form to Inner substance＂in＂Chunqiu fanlu＂, Dong Zhongshu claimed that the outer form must be attached to the inner substance. The form depends On the substance and that the development of the etiquette system must depend on the joint action of outer form and inner substance. All this was apparently different from the idea of the pedigree of loyalty, respect and inner substance, as well as the roles of alternation and circulation in The Biography ofDong Zhongshu in the History of the Former Han. The intellectuals in Qin and Han Dynasties were keen on comparing the logical relationship between outer form and inner substance with the history and the etiquette system of the Three Dynasties.