戰國諸子的教化論述與封建制度──以《墨子》、《管子》與《荀子》為核心

Abstract

本研究以《墨子》、《管子》與《荀子》等三部被視為儒、法中介的文本為核心，研究三部文本之教化論述與周代封建制度的關聯。試圖嘗試以封建制度之影響的角度，凸顯戰國時代之教化論述對於封建制度的取捨，以及三部文本之教化論述的獨特之處。

本文主張：《墨子》雖然否定了封建制度中依靠血緣繫帶維持的統治結構，但其實只是以賞罰、互惠行為為核心的「義」取代原先仰賴血緣繫帶的教化，宗族血緣的政治功能被剝除，但是封建制度中衍生的倫理關係綜合「義」的互惠模式，卻是《墨子》教化論述追求的目標。《管子》則是延續了封建制度層層分級的管理制度，並且致力以體制化的「禮」，將所有社會成員教化為習於聽令的生產力，不過不同的是，封建制度的分封本身也含有分散周天子實質統治權力的意涵，而《管子》體制化的「禮」則是追求權力集中以及強化君王的權威，因此在體制化的趨勢下，部分中晚期的文本重視「法」甚於「禮」，甚至產生了與周代封建制度不同的教化論述。《荀子》雖然同樣延續封建的體制以及禮樂內涵，不過教化的主體完全交由新形態的統治菁英士君子來進行，這些通過學習歷程的士君子，在朝可以成為「禮」體制的守衛者，在鄉里則可以取代宗族族長的教化功能，讓禮的儀式、資源分配以及音樂不分身分地作用於人民，而人民也就在禮樂的氛圍下，逐漸形成以禮樂為基礎的共同體。

周代封建制度的終結，標誌著宗族教化模式的失效，但統治者對人民行為倫理化與服從需求依舊存在。在此背景下，本文具體呈現出過往被視為「禮／法」兼用的《墨子》、《管子》與《荀子》三部文本教化論述的獨特面向及時代意義。

This study focuses on three texts—Mozi, Guanzi, and Xunzi—which are regarded as intermediaries between Confucianism and Legalism, to explore their discourses on moral edification and their relationship with the feudal system of the Zhou dynasty. From the perspective of the feudal system’s influence, it seeks to highlight the choices made in the discourses of moral edification in the Warring States period and the unique features of the three texts.

This paper asserts that although Mozi rejects the feudal system's governance structure based on kinship ties, it essentially replaces these ties with “Justice” (義), centered on rewards, punishments, and reciprocal behavior. While the political function of kinship is stripped away, the ethical relationships derived from the feudal system are synthesized into a reciprocity-based model of Justice, which becomes the goal of Mozi's moral edification discourse. Guanzi, on the other hand, extends the hierarchical management structure of the feudal system and institutionalizes "ritual" (禮) to educate all social members into productive and obedient individuals. However, unlike the feudal system, which decentralizes the Zhou king's actual ruling power, Guanzi's institutionalized ritual aim at centralizing authority and strengthening the monarch's power. Consequently, in its trend toward institutionalization, some later texts emphasize "law" (法) over " ritual," resulting in a discourse on moral edification distinct from the Zhou feudal system. Xunzi also continues the feudal system's structure and incorporates the content of rites and music, but it shifts the responsibility for moral Edification entirely to a new ruling elite, the shi junzi (士君子). These learned elites, through their educational processes, act as guardians of the ritual system in the court and replace clan elders in providing moral guidance within communities. This allows rites, resource distribution, and music to function universally among the people, creating a community based on rites and music.

The collapse of the Zhou feudal system marked the end of kinship-based moral edification, but rulers' demands for ethical conduct and obedience from the populace persisted. Against this backdrop, this study delineates the distinctive aspects and historical significance of the moral education discourses in Mozi, Guanzi, and Xunzi, previously considered to integrate both "rites" and "law."