摘要： 廖平是清末民初时期一位极具特色的思想家，这体现在他以“六变”著称的经学思想之中。甲午战争后，为了应对彼时的文明危机，他尝试在儒家经典中创造出治理中国与治理地球的法度，并在1913年著《孔经哲学发微》一书，完成了以“小统”、“大统”为标志的天下秩序的设计。

廖平经学的最大特点在于区分经史。他在汉代今文经学“素王”说的基础之上，将孔子改造为删改三代历史陈迹、制作六经制度的素王，孔子与六经确立了秦汉后历朝历代的制度大纲。宣统年间，在西方传教士作品的启发与刺激下，他借助今文经学中的“空言”理论，将经典中的人事物解释为由孔子思想凝练而成的符号存在。由诸多符号构成的经典，成为了脱离历史藩篱的“孔经哲学”。

经典中的畿服制度，指明了不同的天下疆域，具有典型的符号特性。首先，《礼记·王制》“甸—采—流”三千里服制是小统的文明疆域。廖平认为，春秋时的中国处于野蛮状态。孔子制作了“礼三本”的文明进化之法，和《春秋》中以尊王为宗旨的“二伯”制度。二者的结合，即为“小统”的政教秩序，塑造了秦汉以来历史中国的郡县制文明。它足以承担一个现代国家的基本政治功能。此外，廖平又在小统秩序中加入了“改文从质”的因素，将中国定义为“文质合中”之国的概念。“小统”又是建立文明国家的普遍法则。

其次，廖平认为，邹衍“大九州”之说与《周礼》中的土圭、畿服制度皆以三万里方圆的大地为载体，这便是经典中的地球符号。晚清时的世界战局，与春秋时的弑君亡国并无二致，堪称“大春秋”。这说明，“用夏变夷”、“拨乱反正”的小统《春秋》可以用邹衍“验小推大”之法，制作为世界带来“天下一统”和平秩序的《大统春秋》。

但是，在廖平对《周礼》的解释中，本应进化于文明状态的夷狄群体再次出现。这是因为，大统疆域之广，使得同一化的政教秩序无法逾越自然地缘的差异。夷狄皆是出于自然风俗的多元文明，他们与中国共享地球的空间，二者并行不悖。在风俗论的视角下，大统世界呈现出“和而不同”的大同状态。

总结而言，廖平构造出既一贯又分殊的两套“天下秩序”，形成了“大统”与“小统”的两个“天下”。二者之间的联系与区别，体现了他对于如何在新的世界中塑造普遍主义经学的复杂思考。

关键词：廖平  孔经哲学  经史关系  天下秩序  风俗

Abstract: Liao Ping is a unique thinker in the late Qing Dynasty and the early Republic of China, which is reflected in his thought of Confucian classics. After the Sino Japanese War of 1894-1895, in order to deal with the crisis of civilization at that time, he tried to create the nomos of governing China and the earth in Confucian classics. In 1913, he wrote a bookKongjingzhexuefawei, which completed the design of the "Tixanxia" order marked by "Xiaotong" and "Datong".

The greatest characteristic of Liao Ping's study of Confucian classics lies in the distinction between Confucian classics and history. On the basis of the theory of "Suwang" in the study ofJinwenClassics in Han Dynasty, he transformed Confucius into a Suwang who deleted the historical texts of three dynasties and made the six classics into a new system. Confucius and the six classics established the system outline of institutions after Qin and Han Dynasties. During the year of Xuantong, inspired and stimulated by the works of Western missionaries, with the help of the theory of "Kongyan" in the study ofJinwenclassics, he interpreted the people and things in the classics as the symbolic existence condensed from Confucius' thoughts. The classics made up of many symbols have become the "Kongjingzhexue" which breaks away from the historical barriers.

The "Ji-fu" system in the classics points out different territory of the world and has typical symbolic characteristics. First of all, the "Dian-Cai-Liu" 3000 Li territory inLijiis Xiaotong civilization's territory. Liao Ping believes that China was in a state of barbarism during theChunqiuperiod. Confucius made "Lisanben" civilization evolution, and the "Er-bo" system in theChunqiu. The combination of the two, that is, the Xiaotong political and religious order, shaped the history of China's County civilization since the Qin and Han Dynasties. It is enough to undertake the basic political functions of a modern country. In addition, Liao Ping added the factor of "changinewentozhi" to the order of Xiaotong, and defined China as the country of "combiningwenwithzhi". Xiaotong is also a general rule for the establishment of a civilized country.

Secondly, Liao Ping believes that Zou Yan's theory of "great nine states" and the system of "tugui" and "Ji-fu" inZhouliall take the earth of 30000 Li as the carrier, which is the earth symbol in the classics. The world war situation in the late Qing Dynasty is the same as the regicide and national subjugation in the Chunqiu period. This shows thatChunqiuof Xiaotong can be made by Zou Yan's method of "changing the small into the big" to bring the world a unified and peaceful order.

However, in Liao Ping's interpretation ofZhouli, the group of barbarians who should have evolved in a civilized state reappeared. This is because the vast territory of the grand unification makes it impossible for the same political and religious order to transcend the differences of natural geography. They share the space of the earth with China, and the two go hand in hand. From the perspective of custom theory, the unified world presents a state of "harmony but difference".

To sum up, Liao Ping constructed two sets of "Tianxia" order which are consistent and different, and formed two "world orders" of "Datong" and "Xiaotong". The connection and difference between the two reflect his complex thinking on how to shape universalism in the new world, based on Confucius Classics.

Key Words: Liaoping   Kongjingzhexue   the relationship between classics and history   Tianxia order   customs

导师：干春松教授