| 摘要: | 武王為上古時期以仁義著名的帝王，推翻商紂王的暴政統治，為先秦典籍津津樂道的對象，數千年來受人稱讚歌頌。《尚書》以來的記載，多將武王描述為一位修己的仁者。歷年來研究武王伐紂年代的論文極多，武王形象的探討極少。武王是典型聖王，傳統學者為了隱惡揚善，便將一切善行與功德歸於武王，因此武王形象距離其生存時代愈遠，就愈美好。事實上，武王形象不只隨著時代變遷而不同，更隨著學者思想不同而改變。上古明君與暴君形象的研究長期受人忽略，本文旨在透過主題學，揭開武王之典型與多面性，文人對歷史人物的評價，以及文人塑造形象的意圖。 經書中的武王形象，大致可歸納為「承父之命」、「治國有方」、「任用俊賢」、「克商有功」、「孝順敬天」、「美好德行」等六項。經書中的武王形象十分正面，《禮記》甚至將武王視為民族英雄。史書中的武王形象多透過武王的事蹟展現，其中以《逸周書》較為特別。《逸周書》透過描述武王心理狀態的手法，舖陳武王形象，並據史陳述了武王伐紂後的殘忍祭祀，和《尚書》歌功頌德的筆法大異其趣。 子書中的武王形象因各家書寫目的不同，武王形象也多彩多姿。儒家典籍為宣揚儒家的禮義思想，宣提武王的種種仁義事蹟，甚至將其塑造為神化人物。道家強調自然無為，道家典籍中的武王是以私意約束人民，使人民陷入鬥爭的惡人，禍亂的根源。雜家典籍中的武王形象更多變化，雖如儒家典籍塑造成明君形象，然不若儒家典籍塑造的完美典型，而是亦正亦反的形象，反而更有人性。法家重刑法，故法家典籍中的武王能夠善用刑法與利，他的「德」著重的是現實層面。《管子》中的武王不只有空泛的德，還懂得如何將之運用在行政、經濟上。由先秦各學派中的武王資料，可以看出子書中的武王形象受各家學說影響。諸子百家爭鳴的時代，各家學者無所不用其極地宣揚自己的學說，而引起眾人注意的方法，無非將眾人皆知的上古聖王寫進書裡，將其塑造為符合其學派的形象，子書中的武王也因此有了多彩多姿的面貌。 自先人刪去《逸周書》中不利武王的篇章，武王的形象更為正面，除了反對儒家的法家之外，先秦典籍中的武王幾乎沒有負面形象。武王的形象愈加美好，直至漢代，才開始有反對的聲浪。然如王充、蘇軾等學者畢竟是少數，武王形象在眾人心目中依然美好，凡提及至德、至善、至孝之人，無不以武王為例。
The first king of Chou, Wu-Wang, is a famous man living in thousands of years ago. Wu-Wang killed the tyrant of Shang—Zhou-Wang, and was praised for thousands of years. Since the book “Shang Shu,” Wu-Wang has been described a man with “ren.” Many scholars studied the date of Wu-Wang attacking Zhou, but only a few mentioned the image of Wu-Wang. Wu-Wang is a typical type of king of virtues; therefore, scholars covered up his bad deeds and praised his virtue, even attributed others’ success to him. Thus, the farther the time is from now, the more wonderful are Wu-Wang’s images. Since scholars ignored the images of tyrants and wise kings for many years, this essay revealed Wu-Wang’s various images, scholars’ criticism, and scholars’ attempts to mold images through Thematology. The second chapter “the Image of Wu-Wang in the book” classified the images of Wu-Wang to six parts: Wu-Wang’s inheritance of his father, ruling the kingdom, appointing of capable people, achievement of defeating Shang, filial obedience, and moral goodness. The images of Wu-Wang in the book are positive, and “Li Ji” even regards Wu-Wang as a national hero. Books of history describe Wu-Wang by recording his deeds. Among them, “Yi Chou Shu” is the most special. This book recorded Wu-Wang’s images by describing his mentality, and portrayed his cruel rite after defeating Zhou, which is very different from “Shang Shu.”
Wu-Wang’s images in books of Zi are various because of authors’ different purposes. To advocate the idea of “Li Yi,” the school of “Ru” publicize Wu-Wang’s deeds of “Ren” and “Yi,” even deify him like a god. The school of “Dao” emphasizes the idea of nature; therefore, Wu-Wang is a wicked person and
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the root of all evil in the book of Dao . There are various images in other books. In other books, Wu-Wang is a wise king, but there are also negative sides portrayed, which makes Wu-Wang more human. Wu-Wang makes good use of penal law and benefits in book of the school “Fa,” because the school takes penal law and benefits seriously. The school of “Fa” takes reality into account in Wu-Wang’s images. In “Guan Zi,” Wu-Wang’s virtue is showed in economy and administration. We can see from the data in books of Zi that ideas of every school affect Wu-Wang’s images. At the time of books of Zi, scholars attempt to make their schools widely known, so they wrote people of virtue into their books, and make their images fit in with their own ideas. Thus, various images of Wu-Wang were shown. Since ancient scholars deleted chapters unfavorable to Wu-Wang, the images of Wu-Wang have been more positive. Except for the school “Fa” against the school “Dao,” there aren’t any negative images of Wu-Wang. Wu-Wang’s images are more and more wonderful until the Han Dynasty. Scholars like Wang Chong and Su Shi are just a few against Wu-Wang’s wonderful images. Therefore, Wu-Wang’s images are wonderful until now; we even set Wu-Wang for example when mentioning people with the highest virtue, goodness, and filial piety. |
