两周时代父子伦的递嬗.pdf

屏東師院學報第十九期 頁235-254 (民國九十二年)，台灣屏東 兩周時代父子倫的遞嬗 高 婉 瑜* （投稿日期：民國92 年 2 月 14 日，接受日期：92 年 6 月 3 日） 摘 要 中國人以禮義之邦為傲，一切的行為都要合乎禮節才算得體。禮 的範圍十分廣大，舉凡國家政策、社會制度、人與人的相處、家庭的 互動、個人的修為等等，均要求合禮中節。周公制禮作樂以佐成王， 西周的政治逐漸上軌道，但是，隨著後期局勢混亂，禮樂日益崩壞， 到了東周時代，周天子的共主地位名存實亡，儒家憂心周文疲弊，僭 禮踰矩之事頻傳，孔子呼籲實踐「正名」，就家庭倫理而言，正名就 是父盡父責，子從子事。父子是人際關係最根本的倫理，對於強化父 子倫的概念，儒法兩家各有一套作法。儒家強調父子之間的互負雙向 義務，父尊子卑，子女逆倫絕不寬貸。法家由人性自利的觀點出發， 父子之間只有利害關係，沒有絲毫親情可言，父對子有絕對的權威， 在法律的允許範圍下，父母掌握子女的生殺權。本文擬以地下出土材 料與傳世文獻相佐，尋繹兩周時代父子倫觀念的遞變脈絡。 關鍵詞：東西周、儒家、法家、五倫、父子倫、睡虎地秦簡。 *高婉瑜：國立中正大學中文所博士班研究生 236 屏東師院學報 第十九期 The Idea Changing of Father Son between Two Dynasty Chou Wan-Yu Kao* Abstract Chinese is proud of its country with courtesy and justice. The courtesy means everyone’s behavior should follow the rites. Generally speaking. The courtesy can involve in Country’s Policy, Social System, Relationship, the interaction with people and family and individual’s conducts, etc. The wisdom Chou assists a ruler in governing a country with courtesy and he makes the Dynasty West-Chou get better gradually. However, as the disorderly in the later period, the system becomes worse and worse. In the Dynasty Ea st-Chou, the place of king almost disappears. The Confucians concern about the corruption of courtesy, therefore, Confucians brings the idea “Right Position ” up. Regarding yhe family, “Right Position ” means father do what a father should do, and the son take his responsibility. The relationship between father and son is the most basic moral in the society. The Confucians and the Laws have their own method to improve th e moral. The Confucians emphasize on the obligation between father and son. On the other hand, the Laws take the point from the selfish. Father can control the son under the permit of law. Bas