春秋繁露

《春秋繁露》，共分十七卷、八十二篇，其中“卷第十：第三十九篇、第四十篇，卷第十二：第五十四篇”等三篇阙漏，剩七十九篇。由汉代董仲舒所撰。

“繁露”代表聨贯现象。“春秋”为事情、命名等各样的解说。《春秋繁露》大力宣扬“三纲五常”的道德观。当中内容包括楚庄王、竹林、考功名、通国身、三代改制、官制象天、尧舜汤武、服制、王道通、天容、天辨在、阴阳位、郊祀等等。《四库全书总目提要·易类六·附录易纬·案语》称《春秋繁露》是纬书：“盖秦汉以来，去圣日远，儒者推阐论说，各自成书，与经原不相比附，如伏生《尚书大传》、董仲舒《春秋》阴阳，核其文体，即是纬书，特以显有主名，不能托诸孔子。”

研究书目

Sarah A. Queen（桂思卓）著. 《从编年史到经典：董仲舒的春秋诠释学》. 朱腾 译. 北京: 中国政法大学出版社. 2010. ISBN 9787562035688.

The Luxuriant Dew of the Spring and Autumn Annals (Chinese: 春秋繁露; pinyin: Chūnqiū Fánlù) is an undated work attributed to philosopher Dong Zhongshu (179–104 BC). It has survived to the present, though its compilation might have continued past his lifetime into the 4th century. It is 82 chapters long and is about 72,000 words, although three of the chapters within the present text have been lost, and there is considerable textual confusion in other chapters. In its current form, the book deals with topics such as the five elements and their relation to politics. One of the chapters in this book presents the concept of the "source" (元), which became important to later Neo-Confucianism.

Authorships

The work cannot be considered an authentic work by Dong or even a work mostly written by him. It bears many marks of multiple authorship and is both externally contradictory with other material on Dong's thought, and inconsistent with itself. Different chapters espouse mutually contradictory cosmological schemas, and there even seem to be references to the rise of Wang Mang, which did not happen until a century after the death of Dong. The title Luxuriant Dew of the Spring and Autumn Annals is not listed in the Book of Han, and there are no references whatsoever to any book of that name before 4th century mentioned by Ge Hong, 500 years after Dong's death.

Whether the work was written by Dong himself has been called into question since the Song dynasty. For the first time the doubt is pronounced in the Chongwen Zongmu zh:崇文總目 (1034). The skeptical position was argumented by scholars including Zhu Xi, Cheng Yanzuo, Dai Junren, Keimatsu Mitsuo, and Tanaka Masami. Scholars now reject as later additions all of the passages that discuss five elements theory, and much of the rest of the work is questionable, as well. It seems safest to regard it as a collection of unrelated or loosely related chapters and shorter works, which could be subdivided into five categories. Most are more or less connected to the Gongyang Commentary and its school, written by a number of different persons at different times throughout the Han dynasty.

Indeed, it may be nothing more than the mislabeled remains of a book listed in the Book of Han, the 82-chapter Miscellaneous Records of the Gongyang School (公羊雜記). Nevertheless, the Luxuriant Dew of the Spring and Autumn Annals should not be cast aside, especially since it seems to be a misattribution rather than an outright forgery. It remains a valuable compendium of early and mid-Han Confucian thought, if properly interpreted and contextualized, and it had an influence on later thinkers.

Content and structure

Several subdivisions have been put forward in the past in an attempt to impose some sort of order on the contents of the Luxuriant Dew of the Annals. One can divide the text into seven main sections, some of which can be further divided into subsections, based on features of both content and structure.

These sections are:

The Annals group

The "Huang-lao" or "Daoist" group

The politico-ethical group

The cosmological group

The Five Forces or Five Elements group

The sacrifices group

The miscellaneous group

Section A, the Annals group, chapters 1-17, is characterized by a concentration on the meaning of Annals texts, or on more general principles extracted from the canon.

Section B is the "Huang-Lao" or "Daoist" group. This is one of the better-recognized subdivisions in the text. It is composed of the chapter titles from 18 to 22 and the chapter texts from 19 to 22. (The text of Chapter 18, for reasons discussed elsewhere, should be repositioned in Section G2). One can underestimate the amount of Confucian thought in these essays, some of it displayed in a very subtle manner, but on the whole the spirit is Huang-lao and the canon and Confucian norms are taken lightly here.

Section C concerns political and ethical theory, and once again the chapters can be subdivided into three smaller groupings: