鄧智睿Teng, Chih-Jui2019-08-122019-08-122011-06-??http://rportal.lib.ntnu.edu.tw:80/handle/20.500.12235/84294尊功為宗廟制度的核心精神，非有功德不得稱祖宗，傳統始祖非始有天下者，即始封君，這在唐以前無太大的爭論。孝經在唐以前，已逐漸受統治者的重視，唐代孝經地位提高到「經」，尊親思想提高，滲透入宗廟體制，成為唐、宋始祖爭議的核心問題。而宋代太祖與太宗特殊的帝位傳承，成為宋代在議定宗廟始祖一個尷尬的議題，是宋太祖長期未能正宋代宗廟始祖之位的核心關鍵。直到南宋帝位回到太祖子孫手中，太祖終正太廟始祖東向位。In the ancient Chinese ancestral temple system, there was no “zu-zong” （祖宗） without any outstanding contribution. In tradition, the first ancestor of the ancestral temple system must be the founder of the royal family or the first king （or emperor） of the Dynasty. From Han Dynasty, the Classic of Filial Piety （孝經） became a ruling method. In Tang Dynasty, the Classic of Filial Piety was recognized as a Classical of Confucianists by the Emperor. The essence of the Classic of Filial Piety was “filial piety”, but it became one of the main debating issues who was the first ancestor in the ancestral temples of the imperial families in Tang and Sung Dynasty.禮制宗廟孝經Ritual systemancestral temple of imperial familyThe Classic of Filial Piety