火車勾甘蔗(續)──薙髮結辮讀四書─尊王攘夷(一)

「没有管仲，我們就要被迫，編髮結辮，衣襟左扣！」孔子這麼說！

“束髮戴冠，衣襟右扣”和”編髮結辮，衣襟左扣”，其爭論和對錯，不就等同格列佛碰到的小人國，為了吃煮熟的雞蛋，爭執該從上方或下方敲開蛋殼，一樣没有任何意義嗎？

為什麼孔子這位大聖人，特別讚歎管仲？管仲做了什麼「大貢獻」？

「桓公九合諸侯，不以兵車，管仲之力也！」" The duke Hwan assembled nine times all the princes together, and not with weapons of war and chariots, it was all through the influence of Kwan Chung."「管仲相桓公，霸諸侯，一匡天下，民到于今受其賜；微管仲，吾其被髮左衽矣！」" Kwan Chung acted as prime minister to the duke Hwan , made him leader of all the princes, and united and rectified the whole kingdom. Down to the present day, the people enjoy the gifts which he conferred. Without Kwan Chung, we should now be wearing our hair unbound, and the lappets of our coats buttoning on the left side " ( ibid, James Legge, D. D., LL. D,. The Four Books, Confucius Analects, p. 282 )(論語憲問)

原來，管仲做齊桓公的宰相，勵精內政，開發產業，兵強民富，進而，協助齊桓公，九次會合周天子" Chou emperor "的封建諸侯，效忠周王室"the royal family of Chou "，尊周天子" Chou emperor "為共主，匡正諸侯僭越稱王的行為。使得外族、外來勢力不敢侵犯周天下" Chou's kingdom "，周天下" Chou's kingdom "的君王、臣民不受外族強迫「編髮結辮，衣襟左衽」。

因此，管仲的「尊王攘夷」，不但維護周天下" Chou's kingdom "的固有文化，也鞏固周天下" Chou's kingdom "的主權和領土自主。

尊王即尊重與維護周天子" Chou emperor "的封建共主地位。攘夷即排除外族、外來勢力的武力侵犯。

陳永華先賢提倡儒學，揭示「尊王攘夷」的真諦─反清復明。

然而，鄭成功的孫子，鄭克塽(時年十四歲)降清。台灣也隨著大明國，成為滿洲人的殖民地，台灣人被迫薙髮結辮(等同被髮左衽)讀四書。如何尊王攘夷，效忠滿洲人建立的「大清帝國」？

詩曰：「普天之下，莫非王土；率土之濱，莫非王臣。」" Under the whole heaven, every spot is the sovereign's ground; To the borders of the land, every individual is the sovereign's minister. "(孟子萬章上)

子曰：「天無二日，民無二王。」" There are not two suns in the sky, nor two sovereigns over the people." (ibid., The works of Mencius, p.352)(孟子同上)

台灣人如何尊愛新覺羅氏為「新天子」─王？

陳永華先賢推行的尊王攘夷儒學(四書)，如何在台灣傳承？

台灣人認命，「呷" to eat "飯攪塩」甚至「菜脯根罔咬鹹」，是不是承繼陳先賢的儒學？
(取材自 Alex Pan’s Digest )


Alex Pan TheWalker
2011.10.19