劉邦注視著：
陳勝、吳廣領導農民，揭竿而起，推翻暴政。
乃投入「楚雖三戶，亡秦必楚」的楚人復國運動行列。
楚國貴冑領導者項羽，在垓下自刎，天下民心遂歸向劉邦，漢帝國形成。
劉邦出身平民，投入現代人所稱「人民自決運動」，以實際行動，主張「主權者權利」-大丈夫當如是也!完成劃時代的平民革命。
劉邦應能感受，「天與之，民與之；天受之，民受之。"The Heaven gave it to him, the people gave it to him; The Heaven accepted him, the people accepted him."」及「得民者昌，失民者亡。」
但是「主權在民」？
漢初亦行封建，分封七位開國功臣，建國於吳楚舊地。但是，不分封歷代王室及秦、秦所滅六國王室後裔，使其復國。
楚雖三戶，亡秦必楚。但是，秦亡楚不興。「舉廢國，繼絶世。"To revive states that have been extinguished, and to restore families whose line of succession has been broken. James Legge, The doctrine of the Mean, op cit., Ch. 20, p. 411""」(中庸第二十章)成為歷史名詞。
劉邦何以分封功臣建國？師法盜跖的「盜亦有道"There is a proper way to rob.i.e., to guess the treasures in a building is to be a sage; being the first to enter the building is courage; being last to leave is propriety; knowing the possible and impossible is wisdom; and making a fair distribution of the booty is high morality.Without all these five, nobody in our world has ever become a great robber.The sayings of Chuang Tzu. A New Translation by James R. Ware, pp. 102, 104"」？(莊子‧胠篋)
不！
為避免封建諸候師法「盜亦有道」及回歸「主權在民」原理，景帝乃以王室子弟，更替藩國侯王，並進行削藩。使得「小國寡民，使有什佰之器而不用,使民重死而不遠徙.雖有舟車,無所乘之;雖有甲兵,無所陳之.使民復結繩用之.甘其食,美其服,安其居,樂其俗.鄰國相望,雞犬之聲相聞,民至老死不相往來。"The ideal land is small, its people very few, where tools abound, ten times or yet a hundred-fold beyond their use. Where people die and die again, but never emigrate. Have boats and carts which no one rides. Weapons have they and armor too, but none displayed. The folk returns to use again the knotted cords, their meat is sweet, their clothes adorned, their homes at peace, their customs charm. And neighbor lands are juxtaposed, so each may hear, the barking dogs, the crowing cocks across the way. Where folks grow old and folks will die, and never once exchange a call.The Sayings of Lao Tzu, Tao Te Ching, A New Translation by R. B. Blakney, p.160"」(老子第八十章)回歸神農之世"In the time of God-farmer"，「民知其母，不知其父，與麋鹿共處，耕而食，織而衣，無有相害之心，此至德之隆也。"People knew their mothers, but they did not know their fathers were. They dwelt along with the various deer, eating from their own gardens and wearing what they themselves had woven, there was no thought of harming one another, for perfect, natural excellence reigned in its highest form. James R. Ware, op cit., p.374"」(莊子‧盜跖)
臻於，「上如漂枝，民如野鹿。"The ruler is like a high branch, his people like deer in the wilds. ibid.,p.140"」(莊子‧天地)
則回歸「主權在民」？！
不，此是道家無為而治的理想社會，重返母系社會。
漢武帝時，削藩政策已執行完畢，天下普設郡縣制，中央集權，統治歸皇帝一元化，無有藩國的節制。
如此，可以回應「主權在民」？
皇帝乃一國之主，君為臣綱。
丈夫乃一家之主，父為子綱，夫為妻綱。
天下由丈夫共治，男性共享主權，不就是主權在民！？
董仲舒不解孔子的機械論宇宙觀，亦不聞有機體論宇宙觀的究竟。但為避免重返「道家的母系社會」，推薦三綱五常，維繫「父系社會」於不墮，用心良苦！
但是，女性從此屈居附屬地位。人生而不平等(尤其是性別歧視)竟然得以道德化！豈有任何道德意義！
尤其，「唯天唯大，唯堯則之。"It is Heaven that is grand, and only Yao corresponded to it."」皇帝或天子只能師法「上天」，豈能代表上帝，孔子的自然神論亦遭破壞！
君權、父權、夫權乃構成封建社會的三大支柱，反而封建制度節制君權，使得統治不趨一元化！
孔子、孟子的儒學──仁道思想，漢儒竟用來鞏固封建社會，為封建社會背書，誠為孔子、孟子始料未及！
（取材自 Alex Pan’s Digest）
Alex Pan TheWalker
2012.02.20
附記：
蘇格拉底坦承對自己(指靈魂)一無所知。
康德亦說，人對於物自性(Thing-in-Itself)完全可知，但對於自身靈魂(Soul-in-Itself)完全不可知。因此，有機體論宇宙觀的盲點，就在靈魂的不可知。
人的心跳，自律自動，人在睡眠時，呼吸完全自動與自律，人體生理上所顯現自動自律的機械體系，並非常人的理智、意志所能操控。
但是，孔子「不復夢見周公」，無夢。阿羅漢亦無夢。阿羅漢"Arahat"經由四禪"four dhyanas"、八定"eight concentrations"及滅盡定"a samadhi in which there is complete extinction of sensation and thought.，能使心跳、呼吸微細緩慢，乃至止息，身體尚有體溫。因為阿羅漢擅於調節、控制身、口、意三行(即意志)，進入恆性世界。(參考雜阿含第四七四經、第五六七經)
孔子知「止"to rest in the highest excellence"」，由定、靜、安、慮、得"The point where to rest been known, the object of pursuit is then determined, and, that being determined, a calm unperturbedness may be attained to. To that calmness, there will succeed a tranquil repose. In that repose, there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end. James Legge, The Great Learning, pp. 356-357"而達成，孔子亦有覺觀"awareness and pondering, acts of intellectuation" ，不只善於射箭，亦能達到恆性世界！
故而，孔子所談的「仁」，能攝及天、地及萬物，達到等同「萬有引力」的性質(The Grand Virtue of Nature)─生生之德。
漢儒談的「仁」，連「忠恕」之道都不及，令人惋惜！
Alex Pan TheWalker
2012.02.20
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