| 摘要: | 《春秋公羊傳》是戰國之際一部最早的《春秋》傳。它基本上是一部政治書，也是倫理書，它假託孔子《春秋》的「微言大義」而提倡一種新人文規範、新禮制，藉以發揮儒家許多「維新」與「革命」的王道思想。這種思想由漢初經師逐漸醞釀成熟了，在漢武帝時，為了配合這位大有為之君的「改制更化」的政治需求，經過胡母生、董仲舒等人的闡發，形成了所謂「公羊學」，它是今文經學的典範，也是有漢一代最暄赫的「顯學」，幾乎成了漢朝的「大憲章」。但是東漢之際，它逐漸衰微了，其原因不外乎（一）對《春秋》「微言大義」過度的誇大解釋，失去了思想上應有的理性的平衡，不易為有識之士接納。（二）政治工具化的過度運用，使其鈍化了而喪失思維的創意與活力。（三）大量的與讖緯之學混合起來形成了許多非理性的「非常異議可怪之言」，遭受理性的批判與唾棄。於是，古文經學應運而起，《春秋左氏傳》取代了它的地位，從此在很長久的歷史過程中，一蹶不振。它盛極一時的思想材料也大量的消失了，所幸的還能在《春秋繁露》、《白虎道德論》以及鄭玄的《七緯》中保存下來，在歷史上一線僅存的傳遞著微弱的思想火花。因緣時會，公羊學在清代考據學以東漢古文經學的考據材料羅掘幾盡之後，逐漸轉向西漢今文經學。於是由賈逵、馬融、許慎、鄭玄等經學研究，折注為董仲舒、何休之學的探討。更隨著乾隆末葉、文網漸疏以及清初盛世已形衰貶，於是通經致用、改制更化的公羊家言，便隨著董何之學的深化研討而繼長增高了。初期的清代公羊學如莊存與父子所創的「常州學派」，猶在考據學的學術規範中進行。到劉逢祿及其門人龔自珍、魏源之時，也正是鴉片戰爭前後，清世衰局已成，國族危機日顯，知識分子憂懼之心更加深刻了。於是，在「三科九旨」、「改制革命」的中心思維下，敷陳出新穎而特創的「春秋三世說」，藉以抒發積聚在他們心中的恐慌、焦慮、憂鬱的精神壓力。迨至晚清，內憂外患日亟，腐朽的清王朝崩潰在即，知識分子在此內外交煎的存亡邊緣，憂危、恐慌的精神壓力更為深鉅，在傳統的文化思維下，回應這曠古未有的時代變局，點燃了他們極富想像力的思想火焰，企圖繼承舊學，掌握新知，提升民族生存發展的能力而勇於割捨陳腐的過去而接受新穎的未來，他們思想中充滿了激昂的情緒與炫奇的想像，這就是康有為、譚嗣同、陳千秋、梁啓超的新公羊學，開中國歷史上最深鉅的文化轉折，價值超離的先河。這篇短文一方面陳述了漢代公羊學發展至清代公羊學的學術背境，一方面探討清代公羊學的流變與思想的主體，終極於歷史與觀念的不同角度嘗試作價值的定位。
"Chunqiu Gong-Yang Zhuan", the Historical Records, was the initial version of "Chuqiu Zhuan" during the Warring States Period of archaic China. (475-221B.C.) It's basically a work concerning politics as well as ethics. With citing the precepts by which Confucius instructed in "Chuqiu", it advocated a new kind of humane standards and propriety establishment so as to carry forward a great deal of the kingly-way thought of "reform" and "revolution" found in Confucianism. This thought was gradually brewing up and getting ripe in the early-Han masters' hands. It had finally become known as "Gong-Yang School" through the elucidation of masters like Hu Musheng (胡母生) and Dong Zhongshu (董仲舒) who conformed to Han Emperor of Wu-ti's political demand on "the Institution-Reform Revolution" when this emperor full of great ambition came to the throne. Gong-Yang School turned into the pattern of the Neo Text School, the most illustrative scholarship and even "the Great Charter" of the Han Dynasty. However, the decline of Gong-Yang School which emerged during the following Eastern Han dynasty (25-220A.D.) resulted from the reasons under them. (1) To overstate the implication of precepts in "Chuqiu" lost the balance of rational thinking so was refused by men of insight. (2) To overuse Gong-Yang School as a political instrument blunted the vivid creative power of thinking. (3) To incorporate a large amount of prophecy theory into Gong-Yang School formed a lot of irrational weird remarks, inducing rational critiques and disputes. Old Text School therefore arose with the times and "Chuqiu Zuozhuan Zhuan" gained its status instead of "Chunqiu Gong-Yang Zhuan" that thenceforth fell to pieces for a long time in history. A large amount of thinking material prevalent for a time was also lost. Some fortunately remained in "Chunqiu Fanlu", "Baihu Daode Lun" and "Qi Wei" of Zheng Xuan (鄭玄), leaving a gleam of hope for a faint spark of thought to circulate in history. According to the current situation, Ching Textology's research for Gong-Yang School gradually turned into Western Han Neo Text School after gathering off the historical material of Eastern Han Old Text School. A study of Text School consequently changed direction from the considerable scholarship of Jia Kui (賈逵), Ma Rong (馬融), Xu Shen (許慎), Zheng Xuan (鄭玄), etc. to that of Dong Zhong Shu (董仲舒) and Ho Xiu (何休). In addition to lax discipline for the worse during the late Qianlong period, the golden age of the early Ching Dynasty had declined observably. Hence the deeper Ching scholars went into Dong-Ho Doctrine, the higher attentions "practical statecraft" and "the Institution-Reform Revolution" thought of Gong-Yang School obtained. The early Ching Dynasty Gong-Yang School like the Chang-Zhou School founded by Chuang Chun Yu (壯存與) and his son still made progress under the academic guiding of Textology. During the period around the Opium War ( Sino-British Opium War, 1840), just in time the decline of the Ching Dynasty went to the inevitable outcome, intellectuals such as Liu Fenglu (劉逢祿) and his disciples Kung Tzu Chen (龔自珍) and Wei Yuan (魏源) were strongly aware of nationality crisis that caused them considerable concern. Under the guiding principles of "Three Essentials and Nine Regulations" and "The Institution-Reform Revolution", they advanced a novel and unique theory of "Chunqiu's Three-Ages" for the purpose of relieving heavy mental pressure of fear, anxiety and depression buried deep in their hearts. Up to the late Ching period, domestic trouble and foreign invasion went from bad to worse and corrupt bureaucracy of the Ching Dynasty was on the verge of collapse, intellectuals whose pressure of worriers and fear accumulated over and over in the harsh reality sought to respond to this unprecedented change in situation, bursting the flame of thought on the base of their profound imagination. Under the thinking of traditional culture, they attempted to carry forward the good tradition and master new knowledge for increasing the ability to promote national development, at the same time meeting the new future instead of being conservative in the past. The New Gong-Yang School formed by Kang You Wei (康有為), Tang Shitong (譚嗣同), Chen Qianqui (陳千秋) and Liang Qichao (梁啟超) whose thought full of rousing emotion and peculiar imagination made a significant start for the most arduous cultural transformation in Chinese history. This paper is intended on the one hand to state the academic background of the development from the Han Dynasty Gong-Yang School to the Ching Dynasty Gong-Yang School, on the other hand to look into changes and the thinking subject of the Ching Dynasty Gong-Yang School, ultimately attempting to evaluate it from various aspects of history and opinions. |
