摘要
《春秋》对周天子使用不同称谓,其所指虽都一样,却具有价值褒贬,即根据天子的言行而给出相应的王义评判,绝不因为其地位尊贵就予以包庇.王者应该能够打通天、地、人之间的阻隔,让天道、地道渗透进人道,使自己成为天下归顺的政治领袖和道德楷模.天子,作为官阶之一爵,最早由深受公羊学影响的纬书《周易乾凿度》提出,然后《白虎通·爵》再加以学理论证.西周中期盛行谥号之法,折射出朝廷对官秩序列中上自天子、下至授命大夫的政治评价和德行鉴定.只有位居天子之上的、更权威的存在者才可以成为天子爵位、谥号的授予主体.诔、谥之礼的本质是向君王传递道德压力.在《礼纬·含文嘉》《孟子·万章下》的文本叙事中,天子被纳入"五爵""六等"体系,处于等级之中,一起接受限制和约束,而没有逍遥于外.儒家反对"天子僭天",目的就是要重新树立天的尊严,维护天的至上权威.在现代民主制度产生之前,这显然是儒家所能够想到的防范天子作恶的最有效手段.天子一旦被纳入现实的官秩体系,就会受到限制,需要以守礼的方式适配其"分位".
Abstract
The Son of Heaven has many titles in the ancient Classics Spring and Autumn,in which Confucius also gave them corresponding value judgments and never shielded them.The king should bond heaven,earth and people,also become political leaders and moral model.The book of Qian Zao Du on Yi Jing(《周易乾凿度》)firstly raised that the son of Heaven is just one kind of the official ranks,Bai Hu Tong(《白虎通》)gave theoretical demonstrated afterwards.The posthumous title,which prevailed in the mid-time of Western Zhou Dynasty,had reflected royal political evaluating and virtue identify on official order which include emperor.In text narrating of the book Han Wen Jia(《礼纬·含 文嘉》)and Mengzi(《孟 子·万章下》),the son of Heaven was brought into five peerages and six ranks official systems and also must accept rites'restricting and legislation's restraining.Confucian oppose that the son of Heaven oversteps the Heaven's authority,so that can set up the dignity of Heaven.
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