| 摘要: | 自漢武帝接受董仲舒的建議以「罷黜百家，獨尊儒術」開始，儒家思想逐漸成為漢代政治治國的主導理念。在人才選拔方面接受董仲舒建議「求賢必先養士」，所以開始「建大學、置明師」，設立五經博士，講授五經，培育經師，此為漢初經學之始。而作為儒家經典之一《孝經》也影響漢代政策政治、思想、教育、倫理、禮儀等多方面，以著名的「漢以孝治天下」，將《孝經》的經義融入漢代政治，如設立《孝經》博士、舉孝廉，褒獎「孝悌」；禮儀方面有郊祀、明堂、辟雍等，都是將《孝經》經義視為政治上的價值源頭。換句話說，經文並不是死板的，能靈活運用了知經典的性質、背景、結構，以及經義，才能辦法運用在不同的時代、政治、以及現實等各個複雜狀況，能通達《孝經》的經義者，才能夠經世致用。
《孝經》本文採用的注解是以鄭玄《孝經注》為主，特色在於經義能通經致用，不離當時時代背景及禮儀。鄭玄在注《孝經》時，是將《孝經》放在六藝的背景進行解釋；而此《孝經注》的背後就是鄭玄的孝經體系。鄭玄認為《孝經》是孔子所作，為後世立一王法，是一本政治書，所以《孝經注》引入了許多〈王制〉、《公羊傳》的制度，正因為《孝經》作為基礎，六藝政教才得以展開，而《孝經》就是始基，從《孝經‧開宗明義章》言：「夫孝，德之本也，教之所由生也。」找尋德行的根本，教化的根源，所以會探討注解與六藝關係才能了解其注解之內涵，而其《孝經注》因為總會了六藝之道，才能將孝悌與禮樂的部分都解釋的充分。
《孝經》在研究的部分，若把孝悌與禮樂從背景、人倫當中抽離出來進行抽象化的解讀，雖然進行抽象化解讀會顯得其豐足多元，但同時也失去經典所要表達的內涵，所以這也是為甚麼要選擇鄭玄的《孝經注》的根本原因，不離背景與孔子。而漢代就是透過《孝經》的經義實踐於政治將其普及於社會各階層，這時發展的「孝」思想也影響到兩千多年的現代。所以要了解《孝經》的發展開始，最好就是從經學定於一尊的漢朝。
;Since Emperor Wu accepted Dong Zhongshu′s advice to ′dismiss the hundred schools of thought and revere only Confucianism′, Confucianism gradually became the dominant philosophy of political governance during the Han Dynasty. In terms of talent selection, he accepted Dong Zhongshu′s advice that "to seek virtue, one must first cultivate scholars", so he began to "build universities and set up bright teachers", establishing the Five Classics doctors to teach the Five Classics and cultivate scribes, which was the beginning of scripture learning in the early Han Dynasty. The Book of Filial Piety, one of the classics of Confucianism, also influenced Han politics, ideology, education, ethics and rituals in many ways. The famous "Han ruled the world by filial piety" incorporated the teachings of the Book of Filial Piety into Han politics, such as the establishment of the Doctor of Filial Piety and the election of filial officials to praise "filial piety and fraternity" and punish "unfilial piety". In other words, the sutra is not a source of political value. In other words, the classics In other words, the classics are not rigid, but only those who are able to use them flexibly and understand their nature, background, structure, and meaning can apply them to different times, politics, and the complexities of the real world.
The author′s commentary on the Book of Filial Piety is mainly based on Zheng Xuan′s Zheng Zhizhi (The Book of Filial Piety), which is characterised by the fact that the meaning of the sutra can be applied to the context of the times and the rituals of the time. In his commentary on the Book of Filial Piety, Zheng Xuan places the Book of Filial Piety in the context of the Six Arts, and behind this Commentary on the Book of Filial Piety is Zheng Xuan′s system of the Book of Filial Piety. It is because of the Book of Filial Piety that the six arts of government and education were initiated, and the Book of Filial Piety is the foundation. In order to understand the content of the commentary, it is necessary to explore the relationship between the commentary and the Six Arts, and it is because the commentary on the Book of Filial Piety has always been a part of the Six Arts that it is able to fully explain the parts of filial piety, brotherhood, ritual and music.
If one were to abstract filial piety, fraternity and rituals from the context of the study of the Xiaojing, although the abstract interpretation would be rich and diverse, it would also lose the connotation of the classic. In the Han dynasty, the doctrine of filial piety was put into practice in politics and spread to all levels of society, and the ideas of filial piety developed at this time have influenced modern times for over two thousand years. Therefore, the best place to begin to understand the development of the Book of Filial Piety is in the Han dynasty, when the sutra was firmly established. |
