<論説>孝経の制作とその背景

Abstract

小論では、以下のことどもが明らかにされる。孝経は戦国期に成立した素材を含んではいるが、その基本的編纂は、漢初景帝期頃、韓詩を奉ずる人びとによってなされたものである。孝経は、孝悌一愛敬－忠順、孝悌－愛敬－礼楽という二つの推論関係を基軸とする思惟過程をもって統一的に叙述されている。それは、孝悌・忠順・礼楽それぞれの基礎に共通して見いだされる愛敬という普遍的心情を媒介的契機とすることによって、本来血縁関係内部の倫理にすぎなかった孝悌が君臣関係の倫理たる忠順および官民関係を支える礼楽に関連づけられ、家を基礎におく一箇の政治学説を構成するに至ったものである。孝経は、このように愛敬という内面的心情に基礎づけられた政治学説であり、外在的規範としての法術を基軸に統一的な官僚制的国家支配を説く韓非流の法家学説との対峙の中から生みだされたものであった。

My argument is as follows: Xiaojing 孝経, which included materials yielded in the War Period, was fundamentally edited by those who respected Hanshi 韓詩 about in the reign of Jing-di 景帝, early in the Han era. Xiaojing was written consistently with the thinking process whose key concept was a pair of syllogism, that was xiaoti 孝悌 (filial piety and brotherly love) - aijing 愛敬 (love and respect) - zhongxun 忠順 (allegiance) and xiaoti-aijing-liyue 礼楽 (politeness and music). Aijing was a universal feeling which formed the respective basis of xiaoti, zongxun or liyue. Through the medium of this feeling, xiaoti, which had originally been a mere ethics within the blood relationship, was correlated with zhongxun, which was the ethics of the soverein-subject relationship, and liyue, which sustained the government-people relationship. As a result, xiaojing became a political theory, which was founded on the family. This theory, which was based on the internal feeling, aijing, came into existance in the face of the Legalists' theory of Han Fei 韓非 school, which advocated the uniform and bureaucratic state control based on legal methods as a external norm.