經權觀念是＜春秋公羊傳＞中相當特殊、也是相當引人注目的觀念。漢儒董仲舒 為西漢公羊學大師，他對＜公羊傳＞經權觀念也有相當篇幅的闡釋與發揮。本文之作即在探 討董子＜春秋繁露＞一書中經權觀念的內涵及意義。本文首先發現董子將行權者的名單擴大 了。＜公羊傳＞全書僅舉祭仲事蹟為例；董子則又增加了魯隱公、仇牧、孔父、荀息、公子 目夷等人的事蹟作為行權的例證。董子所以增加權道運用的例證，初衷是在統合＜春秋＞及 ＜公羊傳＞的價值體系，使兩書皆成為一有系統之作。董子如此遂改變了權道的性質：由＜ 公羊傳＞目的論的權道觀改為義務論的權道觀。我們再細審可以發現這樣的改變實有切合漢 代大一統體制需要之用意在。並且董子又主張這樣的權道觀是立基於百世不變的天道之上。 董子最終證明孔子＜春秋＞之作即以天道為根據，因而權道（以及經常之道）之行使應以＜ 春秋＞所揭示（透過對歷史人物褒貶所揭示的）原則為依歸，由此奠定了＜春秋＞在漢代思 想中的絕對地位。

　　　　　This paper aims to explicate the meaning and the significance of the concept of "ching" and "chuan" in Chun-chiu-fan-lu composed by Han Confucian scholar Tung Chung-shu. The author finds out that Tung first expanded the name-list of the people who practiced chuan (to weigh) in the Spring and Autumn period. In so doing he not only intgrated the diverse content of the Spring and Autumn Annals and Kung-yang Commentary, but also changed the essence of the concept of chuan--from teleological one to deontological one. Tung's final purpose was to fit the concept for the reguirements of the Han Empire. Thus he paved the way for the establishment of the Spring and Autumn Annals as the orthodoxy of the Han Dynasty.