儒家真道统论
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摘要
儒家的真道统应该是黄帝、颛顼、帝喾、尧、舜、禹、汤、文、武、周公、孔子、子夏、穀梁子、荀子、孟子。由于孟子是从子夏、穀梁子这一派学习,独立出去后恢复或重建了子思之学,所以附于荀子之后。笔者主张孔子是先圣,荀子直接相对于孔子称为后圣;因为是荀孟,所以孟子相对于荀子称为亚圣或附圣,即孟子是附于道统之后的圣人。
The genuine Confucian orthodoxy authorit system should be Huangdi(Yellow Emperor), Zhuanxu, Diku, Yao, Shun, Yu(Yu the Great), Tang, Wen(King Wen of Zhou), Wu(King Wu of Zhou), Zhou Gong(Duke of Zhou), Confucius, Zixia, Guliangzi, Xunzi and Mencius. Because Mencius studied from the school of Zixia and Guliangzi, he restored or reconstructed Zisi's learning and theory after going out independently, so he was attached to Xunzi. This article purposes that Confucius is the Former Saint, and Xunzi is called the Later Sage directly relative to Confucius, because there is a statement which is Xunzi and Mencius(Xunzi first and Mencius secend), Mencius is called the Sub-saint or the Attached Sage relative to Xunzi, that is, Mencius is the sage attached to Confucian orthodoxy authorit system.
The genuine Confucian orthodoxy authorit system should be Huangdi(Yellow Emperor), Zhuanxu, Diku, Yao, Shun, Yu(Yu the Great), Tang, Wen(King Wen of Zhou), Wu(King Wu of Zhou), Zhou Gong(Duke of Zhou), Confucius, Zixia, Guliangzi, Xunzi and Mencius. Because Mencius studied from the school of Zixia and Guliangzi, he restored or reconstructed Zisi's learning and theory after going out independently, so he was attached to Xunzi. This article purposes that Confucius is the Former Saint, and Xunzi is called the Later Sage directly relative to Confucius, because there is a statement which is Xunzi and Mencius(Xunzi first and Mencius secend), Mencius is called the Sub-saint or the Attached Sage relative to Xunzi, that is, Mencius is the sage attached to Confucian orthodoxy authorit system.
引文
[1]徐彦.春秋公羊传注疏[M].北京:北京大学出版社,1999.
[2]杨德春.《春秋穀梁传》研究[M].保定:河北大学出版社,2017.
[3]司马迁.史记[M].北京:中华书局,1959.
[4]班固.汉书[M].北京:中华书局,1962.
[5]陆玑.毛诗草木鸟兽虫鱼疏[M].清代山阳丁氏校本.
[6]洪迈.容斋随笔[M].北京:中华书局,2005.
[7]惠栋.九经古义卷十五[M].文渊阁《四库全书》本.
[8]王先谦.荀子集解[M].北京:中华书局,1988:105,506,513.
[9]范晔.后汉书[M].北京:中华书局,1965:1500.
[10]孔颖达.礼记正义[M].北京:北京大学出版社,1999:202-203.
[11]杨德春.葵丘之会天子禁令考[J].北京科技大学学报(社会科学版),2015,31(4):76-81.
[12]孙奭.孟子注疏[M].北京:北京大学出版社,1999:408-409.
[13]马其昶.韩昌黎文集校注[M].上海:上海古籍出版社,1986:18.
[14]黄晖.论衡校释[M].北京:中华书局,1990:1177.
[15]胡适.中国哲学史大纲[M].上海:上海古籍出版社,1997:204-205.
[16]邢昺.论语注疏[M].北京:北京大学出版社,1999:10.
[2]杨德春.《春秋穀梁传》研究[M].保定:河北大学出版社,2017.
[3]司马迁.史记[M].北京:中华书局,1959.
[4]班固.汉书[M].北京:中华书局,1962.
[5]陆玑.毛诗草木鸟兽虫鱼疏[M].清代山阳丁氏校本.
[6]洪迈.容斋随笔[M].北京:中华书局,2005.
[7]惠栋.九经古义卷十五[M].文渊阁《四库全书》本.
[8]王先谦.荀子集解[M].北京:中华书局,1988:105,506,513.
[9]范晔.后汉书[M].北京:中华书局,1965:1500.
[10]孔颖达.礼记正义[M].北京:北京大学出版社,1999:202-203.
[11]杨德春.葵丘之会天子禁令考[J].北京科技大学学报(社会科学版),2015,31(4):76-81.
[12]孙奭.孟子注疏[M].北京:北京大学出版社,1999:408-409.
[13]马其昶.韩昌黎文集校注[M].上海:上海古籍出版社,1986:18.
[14]黄晖.论衡校释[M].北京:中华书局,1990:1177.
[15]胡适.中国哲学史大纲[M].上海:上海古籍出版社,1997:204-205.
[16]邢昺.论语注疏[M].北京:北京大学出版社,1999:10.