本文以《晏子春秋》为研究对象，主要研究晏子生平事迹、《晏子春秋》的成书问题、学派归属、相关出土文献、治国观念、哲学思想等。晏子生于约公元前586年，死于公元前507年。晏子虽然在景公时期贵为齐相，但在公元前532年至公元前522年之间由于种种原因曾一度被罢相。《晏子春秋》的版本流传是相对清楚明白的，在这些本子中，元刻本与明活字本的时代相对较早，而且最为完整。《晏子春秋》是由反对田氏的齐学者在公元前310年至公元前255年之间陆续成书的，最后经过某人或某些人的润色，《晏子春秋》与作为田齐官方学说的《黄帝四经》和《管子》存在根本区别。《晏子春秋》为儒墨思想融合的产物，可视为杂家的先驱，不过此杂家并非折衷派，而是综合派。《晏子春秋》的相关出土文献，主要见于银雀山汉简、上博竹书中，定县汉简、阜阳汉简、居延汉简中也有相关残句。这些相关出土文献证明《晏子春秋》成书较早。银雀山汉简本《晏子春秋》可能是墨家的传本。上博竹书《景公疟》反映了战国时期一种“重人事、轻神事”的思想现象，从中也反映出春秋战国时期齐楚文化存在一个密切交流的时期。《晏子春秋》坚持以大国为小国的治国方略，与《老子》有相通之处；反对争霸，可能影响了《孟子》；强调君主“身先行之”，近于孔孟；在尚俭方面，更近于墨子；在“才”、“德”之间，更重视贤人之“才”，区别于孔孟荀等儒家，重视贤人的道德作用，区别于墨子；“君强臣弱”是为政之本，而要做到“君强臣弱”，关键在于施行礼治，但又“重变古常”，认为儒家将礼乐过度化了，这根本就是“变古常”，无利于治国安民；认为人的价值高于神和物；具有浓厚的民本意识，这种民本思想是立足于“天下为公”的理念的，虽然它并没有关于民治的详细制度与规定，但和西方主权在民的民主思想十分相近。《晏子春秋》中的“忠”论主要就臣德而言的，其“忠”论所反映的君臣关系近于孔孟思想，但孔孟思想中“忠”主要代指一般的伦理道德。《晏子春秋》的“忠”论所呈现出君臣相对平等的关系与先秦时期齐国“举贤上功”的政治传统是密不可分的。《晏子春秋》区分“和”、“同”的目的在于论述合理的君臣关系，它上承史伯，下启孔子。《晏子春秋》持自然主义的生死观，不相信鬼神的存在，它尊重生命，同时又认为有比生命更为重要的诸如“义”的价值理念，为了这些价值理念，人可以牺牲自己的性命，这种生死观近于先秦儒家思想。
Yanzi Chunqiu is the subject of this paper. We mainly explores the following problems: the life story of Yanzi, the author and the accomplished period, school affiliation, related unearthed texts, the governing ideas and philosophical thoughts of Yanzi Chunqiu. Yanzi was approximately born in 586 BC and died in 507 BC. Although he was the prime minister at the age of Duke Jing of Qi for a long time, he was once removed from the post in the years between 532 BC and 522 BC. The edition spreading of Yanzi Chunqiu is relatively clear, of which the Yuan edition and Ming movable edition are relatively early and the most complete. Yanzi Chunqiu is successively written by the opponent of Tian Qi between 310 BC and 255 BC, and is finally polished by one or some persons. Yanzi Chunqiu is fundamentally different from the Four Classics of Huangdi and Guanzi as the official doctrines of Tian Qi. Yanzi Chunqiu is the product of the fusion of Confucianism and Moism, which can be regarded as a pioneer of “Zajia”(the “Zajia”here should not be understood as the eclectic but the comprehensive school).The relevant unearthed texts of Yanzi Chunqiu are mainly seen in Yinqueshan Han bamboo slips, Shangbo bamboo slips, Dingxian Han bamboo slips, Fuyang Han bamboo slips and Juyan Han bamboo slips. These excavated texts porove that Yanzi Chunqiu is accomplished earlier. The Yinqueshan Han version of Yanzi Chunqiu is probably the Moism edition. The thought phenomenon of “valuing human affairs but neglecting Gods” is reflected in the Yanzi Chunqiu, from which we can also see that the culture interaction of Qi and Chu is very close in the Spring and Autumn Period.The strategy of ruling a country of Yanzi Chunqiu is govering the large country as a small one, which is in common with Laozi; the opposition of war in Yanzi Chunqiu may affect Mencius; Yanzi Chunqiu stresses that the king should set an example, which is close to Confucius and Mencius; honoring thrift in Yanzi Chunqiu is more aklin to Mozi; Yanzi Chunqiu attachs more importance to the talents of the distinguished men, which is different from Confucianism, but also does not neglect the moral role of the distinguished men, which also distinghuishes from Mozi; the foundation of politics is that the king’s power is stronger than the officials, and to achieve this, what is crucial is govering by ritual, but Yanzi Chunqiu also regards transforming the former institution as important and thinks that the rites and music of Confucianism is just transforming the former institution and not useful for governing the state well to pacify the people; Yanzi Chunqiu is filled with great human-oriented and people-oriented consciousness, which is based on the idea of “the world belongs to all the people” and is in common with the western democratic ideas of popular sovereignty.The idea of “zhong” in Yanzi Chunqiu mainly refers to the morals of the officials and the relationship between monarch-subject relationship reflected by Yanzi Chunqiu’s “zhong” is similar with Confucius and Mencius, but the “zhong” of Confucius and Mencius is mainly general morals. The relatively equal monarch-subject relationship reflected by Yanzi Chunqiu’s zhong is inextricably linked with the Qi’s political traditions of “promoting the distinguished men and valuing the achievements”.The view of “He” and “Tong” is intended for reasonable monarch-subject relationship, which inherites from Shibo and inspired Confucius. A kind of naturalistic conception of death is held in Yanzi Chunqiu, which does not believe in the existence of ghosts and respects for life but also thinks there is more important than life, such as “justice” values, for these values, one can even sacrifice their lives. This view of life and death is close to the pre-Qin Confucianism.
