本文關(guān)鍵詞： 唐律疏議 禮法關(guān)系 和諧社會(huì) 社會(huì)主義核心價(jià)值體系 啟示　出處：《西南政法大學(xué)》2011年碩士論文　論文類型：學(xué)位論文

【摘要】：《唐律疏議》作為中華法系代表的封建法典,其中蘊(yùn)含了諸多古代仁人智士的智慧結(jié)晶,其已經(jīng)不僅僅是一部單純意義上的法典,更是對(duì)古代封建社會(huì)生產(chǎn)關(guān)系的高度濃縮,對(duì)封建社會(huì)意識(shí)形態(tài)的一個(gè)集中體現(xiàn)。對(duì)《唐律》進(jìn)行深入研究,是每一個(gè)法律史工作者必須完成的課題。 在諸多針對(duì)《唐律疏議》的研究文獻(xiàn)中,對(duì)其中所體現(xiàn)的禮法關(guān)系,眾多學(xué)者的觀點(diǎn)可謂眾說紛紜。但總體而言,研究的深度僅及于禮法關(guān)系的本身,對(duì)其所體現(xiàn)的禮法關(guān)系對(duì)現(xiàn)實(shí)社會(huì)的借鑒言之不多。研究的觀點(diǎn)包括禮是法的指導(dǎo)原則;禮直接入法;法是禮的具體表現(xiàn),等等。 應(yīng)該說,《唐律疏議》中體現(xiàn)的禮法關(guān)系,體現(xiàn)了儒家思想的精髓,蘊(yùn)含了古代智者將道德與法律進(jìn)行了完美結(jié)合的經(jīng)驗(yàn)。自從西漢時(shí)期,統(tǒng)治者采納“罷黜百家,獨(dú)尊儒術(shù)”以來,儒學(xué)經(jīng)學(xué)開始興起,儒家所倡導(dǎo)的禮開始制度化,禮教文化開始深入人心。其間,雖經(jīng)歷朝代變遷,但儒家禮教的思想已扎根于整個(gè)社會(huì),隨著在南北朝時(shí)期禮的進(jìn)一步完善和制度化,在唐代終于形成完備的五禮制度,成為調(diào)整各種社會(huì)關(guān)系的統(tǒng)治工具。故后世謂《唐律疏議》“一準(zhǔn)乎禮”實(shí)乃客觀使然。 《唐律疏議》中體現(xiàn)的禮法關(guān)系對(duì)我們構(gòu)建和諧社會(huì)有著積極的啟示意義。一方面,我們所倡導(dǎo)的社會(huì)主義核心價(jià)值理念與我國的傳統(tǒng)儒家思想密不可分,儒家思想與以“八榮八恥”為內(nèi)容的核心價(jià)值體系是內(nèi)在契合的;另一方面,構(gòu)建和諧社會(huì)也是構(gòu)建法治社會(huì)的過程,《唐律疏議》將禮與法律的成功結(jié)合,也為我們?cè)谔幚淼赖屡c法律的關(guān)系上提供了若干可以借鑒的經(jīng)驗(yàn)。 本論文除了引言和結(jié)語部分以外,可以分為四大部分。 第一部分,禮的起源及禮法關(guān)系。首先,探討了禮的起源和變遷,指出禮源于原始社會(huì)的交易規(guī)則,后經(jīng)統(tǒng)治者的異化,成為具有調(diào)整社會(huì)關(guān)系的具有詳細(xì)內(nèi)容的規(guī)則制度。其次,探討了中國古代社會(huì)禮法結(jié)合的歷史傳統(tǒng)和進(jìn)程,指出禮與法共同作為統(tǒng)治工具二者之間具有的天然聯(lián)系。 第二部分,《唐律疏議》中的禮法關(guān)系探析。首先,對(duì)唐代的禮與前朝的禮加以區(qū)別,指出禮在前朝經(jīng)過儒學(xué)經(jīng)學(xué)的普及和五禮制度的不斷完善,在唐代達(dá)到了完備的地步,唐代的禮已經(jīng)調(diào)整到社會(huì)關(guān)系的各個(gè)方面。其次,對(duì)《唐律》“一準(zhǔn)乎禮”闡述了自己的觀點(diǎn),即“一準(zhǔn)乎禮”不是立法技術(shù)造成,也不是統(tǒng)治者政策使然,而是因唐禮的完備性使得法律的調(diào)整也被納入禮的范圍,是客觀使然。 第三部分,《唐律疏議》中的禮法關(guān)系對(duì)構(gòu)建和諧社會(huì)的啟示。首先,對(duì)唐律中的禮法關(guān)系去其糟粕,取其精華,提煉其中的積極部分,指出儒家思想如何與法律相得益彰的。其次,探討了唐律中體現(xiàn)的禮法關(guān)系對(duì)構(gòu)建和諧社會(huì)的啟示意義,共兩大方面,一是如何將儒家思想與社會(huì)主義核心價(jià)值體系相結(jié)合;二是借鑒儒家通過經(jīng)學(xué)的興起,將儒家思想深入人心,從而使法律中也能很好的融入道德內(nèi)容的做法,探討了當(dāng)代法治建設(shè)中如何處理好道德與法律的關(guān)系問題。
[Abstract]:< > Tanglushuyi as the legal representative of the feudal code, which contains the wisdom of many ancient and wise men, it is not only a pure sense of the law, is highly concentrated on the ancient feudal social relations of production, a concentrated expression of the ideology of feudal society. To conduct in-depth study the < >, is every legal history workers must complete the task.
In the research literature for many "tanglvshuyi", which embodies the relationship of etiquette and law, Public opinions are divergent. the views of many scholars is. But overall, the depth of research only and in relation to the law itself, the relationship between Li and law which reflects the reference of social reality is not much. Is the guiding principle of law the points include Li Li; direct access method; method of specific performance, ceremony and so on.
It should be said that the "tanglvshuyi etiquette relations embodied", embodies the essence of Confucianism, contains the ancient wise law and ethics will be the perfect combination of experience. Since the Western Han Dynasty, the rulers adopted "deposed 100, only Confucianism", Confucianism classics began to rise, advocated by the Confucian ritual start system the Confucian culture, began to popular. Meanwhile, although the experience of dynastic changes, but Confucianism thought is deeply rooted in the whole society, with the further perfect and systemized ceremony of the northern and Southern Dynasties in the Tang Dynasty, and finally formed a complete five rites system, become the dominant tool to adjust all social relations. So that the later Tang Dynasty ">" ritual "is an objective necessity.
"Tanglvshuyi reflected in the relationship between Li and Law > has a positive significance for us to build a harmonious society. On the one hand, we advocate socialist core values and China's traditional Confucian thoughts are inseparable, Confucianism and the core value of the" Eight Honors and Eight Disgraces "as the content of the value system is in harmony; on the other hand, building a harmonious society is the construction process of the rule of law," tanglvshuyi > combination of etiquette and law, but also for us in dealing with the relationship between morality and law provides some experience.
In addition to the introduction and conclusion part, this paper can be divided into four parts.
The first part, the origin of etiquette and etiquette. First, discuss the origin and change of the ritual ceremony originated from primitive society, pointed out that the trading rules, after the rulers of alienation, has become the adjustment of social relations with the details of the rules of the system. Secondly, discusses the Chinese ancient society according to the law of history and process. That common courtesy and law as a natural link between the ruling tool with two.
The second part, "tanglvshuyi of etiquette Relations >. First, the former of the Tang Dynasty ritual and ceremony of distinction, pointed out in the former after Li Confucianism classics and five rites system continue to improve, to complete it in the Tang Dynasty, the Tang Dynasty ritual has been adjusted to the various aspects of social relations secondly, expounded his views on the < >" ritual "," ritual "is not a legislative technique caused, nor ruler policy dictates, but because of completeness makes the adjustment of the law of Tang Li has also been included in the ceremony, which is the objective.
The third part, "tanglvshuyi enlightenment etiquette Relations > to construct a harmonious society. First, the relationship between Li and law in the law of Tang Dynasty to its dregs, takes its essence, active part of the refining of them, pointed out that Confucianism and law to complement each other. Secondly, discusses the relationship between the Tang Dynasty etiquette in constructing harmonious the social significance of the two aspects, one is how to combine Confucianism and socialist core value system; two is the reference of Confucian classics will rise by the Confucian, so that the law can be well integrated into the content of moral practice, discusses how to deal with the moral and legal the relationship between construction of contemporary law.

【學(xué)位授予單位】：西南政法大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：D929

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