《春秋繁露》中殘存大量董仲舒有關《孝經》的解説，《漢書・藝文志》收錄前漢解說《孝經》諸家中不見錄，之後亦少有學者對此有所問津。本稿透過重新梳理文獻並藉以思想史的考察，澄清《春秋繁露》中存董仲舒針對《孝經》所作的專門著述「孝經義」（暫定名）四篇。《孝經》所主張的「以孝治天下」符合漢代統治者的政治需要，其作爲統一國家的統治策略，透過移孝作忠、忠孝一體的理論發揮，創出君主集權的封建孝治理論。但是，這種「以天下爲家」的政治擬制，於不存在血緣關係的君臣、君民之間，何以能「孝君」這一點上，並未给出合理的解答。董仲舒透過引入「五行相生」理論對孝的「天經地義」作出新解釋，再加以「天人感應」、「王者受命」等理論的扶助，終於對《孝經》之「孝君」的合理性作出了理論完善。正因爲董仲舒對《孝經》所作出的天道神學的發揮，使孝具有了超越道德的天道法則性，由此建構起來的「三綱」倫理，至後漢進一步被神學化而成爲代表王朝的正統思想；而董仲舒發明《孝經》經義乃是爲了扶助其《春秋》學「大一統」的理論，兩漢之際興起的讖緯之學以及後漢的今文經學，在此基礎上將《春秋》與《孝經》進一步結合，並神話成孔子爲漢預先製作的治國之書，從而使《孝經》至後漢被提昇到等同於《春秋》的法典地位。

Chunqiu fanlu, remnants a large number of Dong Zhongshu's explanations of Xiaojing, but there is no any record for Dong's achievement in Hanshu‧Yiwenzhi which has only represented the other scholars' work during Premier Han. This paper aims to clarify and combine four articles written by Dong Zhongshu in the book of Chunqiu fanlu, which demonstrated Xiaojing specifically by analyzing the literature and the history. The ideas in Xiaojing were advocated in line with the political needs of the Han dynasty rulers. Dong Zhongshu suggested a complete theoretical support to make a reasonable theory to perfect the idea of "filial piety for the emperor" in the book of Xiaojing which became an equated code of conduct as well as Chunqiu in Post Han dynasty.