本文選題：先秦 + 法家　； 參考：《東北師范大學》2011年碩士論文

【摘要】：在春秋戰(zhàn)國時代法家是一個思想比較激進的學派,法家主張嚴刑峻法,該學派只關注國家的興衰,卻忽略個人發(fā)展和個性的解放,它與中國傳統(tǒng)的儒家思想相悖逆。因此,法家的教育思想一直以來沒有受到學術界的充分關注。筆者認為一部中國教育史是包括儒墨道法等各家思想家、教育家共同書寫的教育史,不深入了解法家的教育思想、教育實踐,不僅不利于反映法家的教育思想和教育實踐產生的物質基礎,而且也無法了解、體認中國教育史的全貌和本真狀態(tài)。法家作為先秦時期重要的學術派別和政治派別之一,在中國歷史發(fā)展的進程中,也包括在中國教育史的發(fā)展進程中做出了重要貢獻。因此,我們應該挖掘其思想的精髓,為社會主義法治教育提供了參考與借鑒,經(jīng)驗和教訓。 本文主要從以下五個方面進行論述:首先,法家法治教育思想的產生有其時代背景,本文主要從政治,經(jīng)濟和文化三個面進行論述。在這樣的大背景下對理解法家法治教育思想有重要的作用。其次,法家思想雖然反對儒、墨、道、名等各家學說,但是,法家思想的形成的過程中也直接或間接的吸收的其它思想,例如,法家反對道家的無為,可是,法家卻通過改造道家思想使其成為哲學基礎。再次,法家對人才也提出了很高的要求,他希望的人才要具有剛正不阿的性格,公正無私的品質,與時俱進的進取精神和身體力行的做事準則,又是對以儒家、墨家為代表的中國傳統(tǒng)文化,尤其是人才觀、政治觀、教育觀,即尚賢使能思想的繼承和發(fā)展。第四,因為法家在教育目的的主張是“社會本位”,根據(jù)當時社會的情況,法家在教育內容的選擇上主要側重社會的需求,即以農戰(zhàn)為基礎,以法律為保障。本人對此做了比較深入的挖掘、研究和探討。第五,法家的法治教育實施除了“以吏為師”的教育策略,以此來教育人民,運用強制和獎懲的辦法來實施其教育主張。 法家的法治教育主要從“社會本位”出發(fā),無論是教育目的的確立,還是教育內容的選擇,教育途徑、教育方法的選擇和運用。都考慮是否有利于國家和社會的發(fā)展,這在一定程度上說,或在某種意義上說是順應了歷史發(fā)展潮流,符合了歷史發(fā)展需要,是值得深入研究和探討的。
[Abstract]:In the Spring and Autumn and warring States period, legalism was a radical school of thought, which advocated severe punishment. This school only paid attention to the rise and fall of the country, but ignored the personal development and the liberation of individuality, which was contrary to the traditional Chinese Confucianism. Therefore, the educational thought of Legalists has not been paid enough attention to by academia. The author believes that a history of Chinese education is a history of education written jointly by thinkers, educators and other thinkers, such as Confucianism, Mohism and Taoism, without a thorough understanding of Legalists' educational thought and practice. It is not only unfavorable to reflect the material basis of Legalists' educational thought and educational practice, but also unable to understand and recognize the whole picture and true state of Chinese educational history. As one of the important academic and political schools in the pre-Qin period, Legalists made important contributions to the development of Chinese history, including the development of Chinese educational history. Therefore, we should excavate the essence of its thought and provide reference, experience and lessons for socialist rule of law education. This paper mainly discusses from the following five aspects: first, the emergence of the legalist education of the rule of law has its own background, this paper mainly from the political, economic and cultural aspects of the discussion. Under such background, it plays an important role in understanding the legal education thought of Legalists. Secondly, although the Legalist ideology is opposed to Confucianism, Mohism, Taoism, and fame and so on, other ideas directly or indirectly absorbed in the formation of Legalist thoughts, for example, Legalists are opposed to Taoist inaction, but, However, the Legalists transformed Taoism into a philosophical foundation. Thirdly, the Legalists also put forward very high requirements for talented people. He hoped that the talents should have the character of integrity, impartiality, the enterprising spirit of keeping pace with the times and the principles of doing things in practice, but also with Confucianism. Mohism is the representative of Chinese traditional culture, especially the ideas of talent, politics and education, that is, the inheritance and development of Shang Xian's thought. Fourth, because the legalists' idea of educational purpose is "social standard", according to the social conditions at that time, the legalists' choice of educational content mainly focuses on the needs of society, that is, it is based on the agricultural war and protected by law. I have done more in-depth excavation, research and discussion. Fifthly, the legalists' education of rule of law is carried out in addition to the educational strategy of "taking officials as teachers", so as to educate the people and to carry out their educational propositions by means of compulsion and rewards and punishments. The legalist education of the rule of law mainly starts from the "social standard", whether it is the establishment of the educational purpose, the choice of the educational content, the way of education, and the choice and application of the educational method. To a certain extent, or in a sense, it conforms to the trend of historical development and meets the needs of historical development, which is worthy of further study and discussion.
【學位授予單位】：東北師范大學
【學位級別】：碩士
【學位授予年份】：2011
【分類號】：D909.2

【參考文獻】

相關期刊論文 前9條

1 關健英;先秦法家的法治精神內涵[J];北方論叢;2004年03期

2 蕭伯符,湯建華;法家思想體系論略[J];法學評論;2003年04期

3 王志義;人性研究學術觀點綜述[J];內蒙古師范大學學報(哲學社會科學版);2004年02期

4 宮桂芝;論韓非法治思想的本體依據(jù)和理論闡釋[J];求是學刊;1998年01期

5 王仲修;齊與晉秦法家思想之差異[J];齊魯學刊;2001年06期

6 高英彤,王凌皓;商鞅的“普法”思想及其現(xiàn)代價值[J];法制與社會發(fā)展;2001年04期

7 趙春燕;商鞅法治思想及其現(xiàn)實效用[J];山西高等學校社會科學學報;2004年01期

8 李卓婭;法家的法治學說以及現(xiàn)代借鑒意義[J];現(xiàn)代法學;2003年01期

9 王保國;法家利民學說的政治學評析——以商鞅、韓非思想為中心[J];鄭州大學學報(哲學社會科學版);2004年06期

相關碩士學位論文 前1條

1 馬仁山;論中國“法治”思想的歷史沿革[D];吉林大學;2005年

，

本文編號：1956953