三年之丧在儒家经典中具有特殊的意义,历来深受重视,分歧也因此较多。就丧期而言,有郑玄、王肃的二十七月、二十五月之争。王肃依据两汉以来三年之丧皆为二十五月的历史事实,提出祥同月。郑玄更看重理论上的合理性,认为礼缘情制,但需立中制节,所以重视祭而延长丧期,并通过祥异月确立的原则体现儒家丧礼的制作精神,以求收拾人心、整合社会之功用。两晋以后,郑玄之说逐渐流行,成为从朝廷到民间都普遍遵守的制度,但遵守的同时又意味着对郑玄当初用意的背离,人们看重的只是丧期的延长更适合表达丧礼中必要的哀戚之心,而这种重视情感的表达方式总是能够获得朝廷与社会舆论的褒誉。这一过程中,社会与经典之间相互作用,形成密切的互动关系。 Three years of funeral in the Confucian classics has a special significance, has always been valued, and therefore more differences. In terms of the death, there are Zhengxuan, Wang Su twenty-seven months, twenty-five months of the dispute. According to Wang Su’s three years since the Han dynasty are all historical facts of twenty-five, proposed the same month. Zheng Xuan more emphasis on the rationality of theory, that Li Li love system, but Li Zhongzhong festival, so pay attention to sacrifice and extension of the death penalty, and through the establishment of the principle of auspiciousness and embodiment of the Confucian funeral ceremony, in order to clean up People’s hearts, the integration of social functions. After the Jin dynasty, Zheng Xuanzhi said that it has gradually become popular and has become a system universally followed from the court to the private sector. However, abiding by it also means deviating from Zheng Xuan’s original intention. Only the prolongation of the death penalty is more appropriate to express the necessary sadness in funeral ceremony The heart, and this expression of emotional importance always be able to get court and public praise of the community. In this process, the interaction between society and the canon forms a close interactive relationship.