西漢郊廟禮制與儒學

The Suburban Sacrifices, Ancestral Temples and Confucianism in Western Han Dynasty

張書豪(SHU-HAO CHANG)

指導教授 ： 陳麗桂

國立臺灣師範大學/文學院/國文學系/博士(2010年)

摘要

西漢的儒學思想，往往被視作「沒落」、「黑暗」而遭到冷漠對待。因此，筆者提出「學術史楔」的研究進路，希望透過「制度史」、「思想史」、「經學史」三個層次的討論，具體分析西漢郊祀、宗廟禮制的變遷，以說明從「先秦諸子」到「兩漢經學」的轉折過程，探究西漢儒學的成立條件及發生原因。
「制度史」方面，無論從郊祀或宗廟制度來看，大體可以宣、元之際為界，宣帝以前主要受到秦制、方術的影響，加上因應偶發事件、政治局勢而臨時增設的制度，造成郊廟制度混亂、矛盾的狀況。有鑑於此，元帝即位後，儒生則透過研討經典的相關記載，經過反覆的辯難、嘗試，以恢復各項周代禮例，逐漸汰卻妄誕迷信的成份，彌縫體制闕漏矛盾的地方，進而達到漢家禮樂明備的理想。
「思想史」部份，首先以鄒衍所創的「終始論」為討論對象，考察西漢儒生如何以更優越的理論高度，改造且融攝方術學說，並具體運用在解釋王朝興替的正當性上，由此可以說明為何當時儒生與方士具有共通的特徵，偏重儒生、方士間的關聯性、連續性。其次則鉤稽西漢前後期，尤其是方士與儒生研議禮制的論述形式，以釐清其間的差異，闡明兩者開始分離的發生原因。正是在郊祀、宗廟的反覆辯難過程中，儒生逐步建立起「訴諸經典」、「徵於實驗」、「施於可行」等論述規則，成為西漢儒學的基本特徵。
「經學史」方面，首先論證高堂生至后倉一系禮學，內容主要限於士禮，有關天子儀節，特別是郊祀、宗廟部份，則無能為力，更遑論主導元、成以後郊廟禮制的改革。事實上，由於韋玄成、匡衡等儒生的郊廟禮說，既有經傳為依據，又經過群臣商議、皇帝認可，因此具有相當程度的權威地位，反而影響《禮記》的編輯工作。然而，儒生反覆討論的過程中，雖然錯誤的主張不斷遭到汰除，禮制的共識亦逐步建立，但在禮制的細節部份猶存疑義，例如郊祀方面有「六宗」的意義為何？天是一或六？宗廟方面則在認同「七廟」的結論上，究竟「宗」當合併還是額外計算？均是禮制難以解決的癥結所在，並種下日後今、古文以及鄭、王之爭的因子。其爭論的關鍵在於：在西漢的學術條件中，並沒有任何機制能夠判定，究竟何種詮釋才是真正的古代禮制？禮學亦因此深陷「彼亦一是非，此亦一是非」（《莊子‧齊物論》）的辯論當中，成為儒學二千年來不斷反覆出現的循環特徵。
這種辯論的循環，造成學術上「道術將為天下裂」（《莊子‧天下》）的分裂狀態。其實，由於儒生辯論必須在「訴諸經典」、「徵於實驗」、「施於可行」等論述規則下進行操作。就操作論述的行為本身而言，日後儒生遭遇任何困難，必須遵循相同的規則，方有機會得到有效的結論。在此意義下，論述規則非但本身即具有典範（paradigm）的作用，持續反覆實踐論述的狀態，更是經典之所以能成為經典的原因。以操作論述的目的與結果來說，致使遠古禮制能夠持續不斷地作用在現實活動之上，文化的生命亦因而得到傳承延續。這種強調經典的優先性，且儒生的理解又必須在反覆折衷於經典的狀態中，容納事實、事理的呈現，儼然顯示出「詮釋學循環（hermeneutischer Zirkel）」的結構特徵，因而具有在學術上、知識上的本體論（ontological）性質。

關鍵字

西漢 ； 郊祀 ； 宗廟 ； 禮制 ； 思想 ； 經學 ； 儒學

並列摘要

Confucianism in Western Han Dynasty has been inattentive because it is used to being treated as “the decline” or “the dark age”. In light of this, a “wedge of the academic history” is proposed as an approach to analyse the transformation of the suburban sacrifices and ancestral temples at three levels – a history of institution, a history of thought and a history of the Chinese Classics. I intend to explore constitution of the Confucianism in Western Han Dynasty and its background by looking into the transition from Pre-Qin philosophy to Han Classical Learning.

　　First, there was an institutional divide with regard to the suburban sacrifices or the ancestral temples. Prior to the Emperor Xuan, the institutions appeared irregular. It was due partly to the influence by the Qin Dynasty and the alchemy, and partly to expedient devices which were set up to in accordance with incident events and the political turmoil. The state of chaos was ameliorated to a degree after the Emperor Yuan succeeded to the throne. It was because Confucian scholars were allowed to elaborate upon debated over the classics repeatedly, so as to restore the institutions of Zhou Dynasty, eliminate the superstitious ingredients in degree and suture institutional contradictories. By doing so, both etiquette and music in the Han Dynasty arrived at a higher level.

　　Next, in “the history of thought”, I deliberate about how the scholars in Western Han Dynasty retheorised the alchemic thought and applied it to account for legitimacy of sovereignty. It is an aim to explain why the scholars and the alchemists had common characteristics. Furthermore, I endeavour to clarify discursive differences between the scholars and the alchemists in order to expound the reasons the ideological systems of the two parties became separated. Confucism in the Western Han Dynasty is featured by three principles: resort to classics, empiricism and putting into execution.

　　The third point is concerned with the history of the Chinese Classics, I study the relationship between the empire institutions and the etiquette learning. The scholars had not constructed a complete system of the etiquette learning yet, and so failed to set up empire institutions of suburban sacrifices and ancestral temples. Take Wu-Xuan-Cheng（韋玄成） and Kuang-Heng（匡衡） for example. With the approval of emperors, their work on the Classics was authoritative, and this influenced Dai-Sheng’s（戴聖） editing work on Li-Ji（禮記）. Albeit constitution of the institutions had been established gradually after the continual debates, there remained disputes over quite a few details. Those dissenting views are the crux of the problem leading to critical academic contention in the future. During the Western Han Dynasty, the key debate was no mechanism for distinguishing which formulation might rightly represent ancient institutions. In a word, such an ‘’either-or’’ controversy has come to be an arduous puzzle in Confucian academia over two millennia.

　　In reality, the three discursive principles as mentioned are not only paradigm in itself, but they also have made the Confucian scriptures become to classics. It is because debates could not come to a conclusion unless scholars resorted to the principles.

　　For that matter, the ancient institutions have kept acting on mundane life, and the culture could also go down to posterity. The discursive way manifests functions of “hermeneutischer Zirkel”, representing an ontological position in Confucism.

並列關鍵字

Western Han Dynasty ； suburban sacrifices ； ancestral temples ； institution ； thought ； Classical Learning ； Confucianism

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