| 《论语》“父子互隐”章新证 |
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| 引用本文：廖名春.《论语》“父子互隐”章新证[J].湖南大学学报社会科学版,2013,(2):5-13 |
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| 中文摘要:文献习见中的“隐括”、“隐揉”、“隐审”、“隐实”、“隐核”、“隐度”之“隐”都当读为“櫽”，因此，将《论语·子路》篇的“父为子隐，子为父隐”读为“父为子櫽，子为父櫽”，训为“父亲要替儿子矫正错误，儿子也要替父亲矫正错误”，是完全可能的。以孔子为代表的先秦儒家并非血缘至上主义者，社会公德与父子私情有违时，他们主张的是“不成人之恶”、“从义不从父”。因此，“其父攘羊”，孔子是不会主张子为父隐匿的。从上博简《內礼》篇的文义看，“而任不可”与子女为父母隐瞒错误并没有什么关系。至于将简文“任不可”补入《论语》“子为父隐”章中，说儿子不但要“替父亲隐瞒”，而且要“自己承担责任，承认是自己顺手牵羊”，这就违反了孔子做人的基本原则——诚信。 |
| 中文关键词:孔子 论语 父子互隐 规正 |
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| A New Interpretation of the Chapter Mutual Concealment of Offences among the Kin in the Analects |
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| Abstract:The character “yin”in the words “yin kuo”,“yin rou”,“yin shen”,“yin shi”,“yin he”,“yin du” should be read as “yin”. Therefore, the chapter “fu wei zi yin, zi wei fu yin” in the article Zi Lu of The Analects is very likely to means that the father should correct his son, and the son should correct his father too. The Confucianism in pre-Qin, whose representative was Confucius, were not Consanguinist; they would abide by rules of morality when paternity conflict with public morality. So Confucius was not able to advocate concealment of offences for one’s father. There is no relationship between the concealment of offences for parents and the “lin er ren bu ke” in the Bamboo Slips of Nei Li in Shanghai Museum. To interpret this article in accordance with “ren bu ke” of Nei Li will violate the fundamental principle “Sincere” of Confucian behave. |
| keywords:Confucius The Analects correct each other between father and son correct |
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