本文關(guān)鍵詞： 話語(yǔ)權(quán)威外化 文明權(quán)力結(jié)構(gòu) 余英時(shí) 絕地天通 受命建德　出處：《山東大學(xué)》2017年碩士論文　論文類型：學(xué)位論文

【摘要】：關(guān)于中西文明的"大分流"問題。政權(quán)與話語(yǔ)權(quán)的相互關(guān)系決定了一個(gè)文明在文明競(jìng)爭(zhēng)之中的表現(xiàn)。國(guó)家權(quán)力由政權(quán)與話語(yǔ)權(quán)共同構(gòu)成。國(guó)家權(quán)力內(nèi)部的政權(quán)與話語(yǔ)權(quán)的相互關(guān)系是文明權(quán)力結(jié)構(gòu)的關(guān)鍵。不同的政權(quán)與話語(yǔ)權(quán)相互關(guān)系,決定了不同文明的國(guó)家權(quán)力的強(qiáng)度的不同與社會(huì)自治發(fā)展程度的不同,進(jìn)而決定了不同文明的社會(huì)整合能力與社會(huì)自我更新能力的不同。關(guān)于文明的類型問題。根據(jù)不同文明的文明權(quán)力結(jié)構(gòu)類型的不同,可以將諸文明分為三類。第一,"受命建德"中國(guó)文明類型,即政權(quán)掌握話語(yǔ)權(quán)。第二,"上帝的歸上帝,凱撒的歸凱撒"的西方文明類型,即政權(quán)與話語(yǔ)權(quán)彼此獨(dú)立。第三,"萬(wàn)物非主,唯有真主,穆罕默德是真主的使者"的伊斯蘭文明類型,即話語(yǔ)權(quán)反過來(lái)掌控政權(quán)。西方文明之所能在大分流中脫穎而出,原因就在于其特有的政權(quán)與話語(yǔ)之間的相互關(guān)系的模式。在這種模式之下,社會(huì)自治得以在政治經(jīng)濟(jì)與思想等諸方面獲得更大的發(fā)展,因而產(chǎn)生出資本主義政治與經(jīng)濟(jì)制度、近現(xiàn)代科學(xué)技術(shù)。關(guān)于中國(guó)文明的性質(zhì)與分期。中國(guó)文明的屬性在于話語(yǔ)權(quán)威外化,即政權(quán)掌握話語(yǔ)權(quán)。中國(guó)古代史可分四期。第一期以"絕地天通"為開端,是中國(guó)文明的孕育期。"絕地天通"的對(duì)象就是降神巫術(shù)。氏族貴族階層通過控制祭祀與降神巫術(shù),來(lái)實(shí)現(xiàn)對(duì)話語(yǔ)權(quán)的集體控制。第二期以"文王受命"為開端,中國(guó)文明正式成熟。"文王受命",就是王權(quán)壟斷話語(yǔ)權(quán)。"天子建德"就是以封建制與嫡長(zhǎng)子繼承制貫徹王權(quán)對(duì)話語(yǔ)權(quán)的壟斷。周人創(chuàng)造出"文王孫子,本支百世。凡周之士,丕顯奕世"的基于血緣的天命解釋論來(lái)支撐王權(quán)對(duì)話語(yǔ)權(quán)的掌控。第三期,戰(zhàn)國(guó)以后原有的基于血緣的天命解釋論崩潰,"五德終始"、"天人感應(yīng)"的成為天命解釋論的主體。第四期,宋以后"五德終始"、"天人感應(yīng)"對(duì)天命解釋論的價(jià)值受到質(zhì)疑,理學(xué)的倫理的視角成為主體。關(guān)于"天人之際"。燎祭是中國(guó)文明精神世界的基礎(chǔ),"天人之際"所包含的"中"、"帝"、"天"、"示"、"主"、"王"、"氣"、"德"、"命"、"義"、"禮樂"等諸概念都出于燎祭。"中"就是合乎天命;"中國(guó)"就是得天命之國(guó);"中庸",就是用"中",即遵從天命。
[Abstract]:On the "Great diversion" of Chinese and Western Civilization. The relationship between political power and discourse power determines the performance of a civilization in the competition of civilization. State power is composed of power and discourse power. The interrelationship between power and discourse power is the right of civilization. The key to the structure of power. The relationship between different regimes and the right to speak. It determines the different intensity of state power of different civilizations and the different degree of development of social autonomy. Then it determines the difference between the ability of social integration and the ability of social self-renewal of different civilizations. On the type of civilization. According to the different types of civilizational power structure. The civilizations can be divided into three types: first, the type of Chinese civilization of "being ordered to build morality", that is, the power of power to hold the right to speak; second, the type of Western civilization of "God belongs to God, Caesar belongs to Caesar". Third, "everything is not the Lord, only God, Mohamed is the messenger of God" type of Islamic civilization. That is, the right to speak in turn controls the regime. What Western civilization can stand out in the great separation lies in its unique model of the relationship between power and discourse. Under this model. Social autonomy has been able to achieve greater development in political economy and ideology, thus resulting in capitalist political and economic system. Modern science and technology. About the nature and stages of Chinese civilization. The attribute of Chinese civilization lies in the externalization of discourse authority, that is, the regime holds the right to speak. The ancient history of China can be divided into four phases. The first phase begins with the "Jedi Tiantong". It is the gestation period of Chinese civilization. The object of Jedi Tatong is deity witchcraft. The clan aristocrats control sacrifice and deity witchcraft. To realize the collective control over the right to speak. The second stage begins with "King Wen being ordered", and Chinese civilization matures formally. "King Wen is ordered". That is, Wang Quan monopolized the right to speak. "the son of Heaven" is to carry out the monopoly of the right of speech by feudal system and the inheritance system of the first son of the first son. Zhou people created the "Wen Wang Sun Tzu, born in a hundred generations." In the third period, after the warring States period, the original interpretation theory based on consanguinity collapsed, "the end of the five virtues". "Induction of Heaven and Man" became the main body of the theory of interpretation of God's destiny. In the 4th issue, after the Song Dynasty, the value of the theory of the interpretation of the destiny was questioned by the "Induction of Heaven and Man", "the end of the five virtues". The ethical perspective of Neo-Confucianism becomes the subject. On "the occasion of Heaven and Man", the Liao sacrifice is the basis of the spiritual world of Chinese civilization. "the time of Heaven and Man" includes "Zhong", "Emperor", "Heaven", "manifestation" and "Lord". The concepts of "king", "qi", "virtue", "life", "righteousness" and "ritual music" are all derived from sacrifice. "China" is the country of destiny; The "moderate mean" is the use of "moderate", that is, obeying the destiny.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：D61

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