本文選題：董仲舒 + 治道��； 參考：《重慶師范大學(xué)》2007年碩士論文

【摘要】： 本文研究的是董仲舒的治道思想。 董仲舒建構(gòu)儒學(xué)走的是宇宙論進(jìn)路�！疤熘馈卑酥芷谛院蛯�(duì)立性兩個(gè)基本法則,具有規(guī)律性可為人道所比附。董仲舒提出了一套認(rèn)識(shí)世界事物變化的思維模式——“天人相感”說(shuō),以把天道應(yīng)用到人倫政治的領(lǐng)域。他的“天人相感”說(shuō)有兩個(gè)支撐理論:人副天數(shù),同類(lèi)相動(dòng)。董仲舒建立的宇宙論知識(shí)體系主要內(nèi)容是為德治政治服務(wù)的,將作為客觀知識(shí)的天人相感之學(xué)匯入儒學(xué)價(jià)值本位的形上學(xué)系統(tǒng),使得先秦以來(lái)的儒家經(jīng)驗(yàn)理論直接上升為德性本體。董仲舒儒學(xué)建構(gòu)意義正是表現(xiàn)在價(jià)值與自然知識(shí)的結(jié)合上,他使得儒教的基本教義成為一般人都可以接受的道理,這正是他把人道導(dǎo)入天道的功勞所在。 統(tǒng)治者需要“道”來(lái)強(qiáng)化他們政治權(quán)威的合法性和治國(guó)技術(shù)理論支持,而儒士也希望借此建立理想中的文統(tǒng),把儒學(xué)變成國(guó)家意志。把道升華到天的高度,給“勢(shì)”的合法性以神權(quán)保障和治國(guó)技術(shù)理論支持,同時(shí)也把“勢(shì)”納入天的范圍,用神權(quán)威懾皇權(quán),用天之道壓制“勢(shì)”,董仲舒正是這樣一套文化秩序系統(tǒng)理論的建立者。 董仲舒的“無(wú)為而治”思想包含了兩層意思,無(wú)為的政治是德性的政治,無(wú)為的君臣模式是君無(wú)為臣有為。這兩層含義正是他對(duì)原始儒家和黃老道家無(wú)為思想的繼承和借鑒。這種模式對(duì)君主的個(gè)人修養(yǎng)要求甚高,既要是道德表率,又要摒棄主觀臆斷,更進(jìn)一步說(shuō),實(shí)際需要的不是作為個(gè)人的君王,而是要君王這個(gè)國(guó)家機(jī)器運(yùn)作核心正常運(yùn)轉(zhuǎn),這是董仲舒對(duì)儒家理想色彩的可操作性改造。 他抬出“道”壓制“勢(shì)”是為了建立第一義的文化秩序,這不僅需要君王這一核心環(huán)節(jié)還必須有官吏,還需要其細(xì)部運(yùn)作體。所以,他強(qiáng)調(diào)教化,教化培養(yǎng)人才,培養(yǎng)人才以普遍施行教化,這實(shí)際是一個(gè)循環(huán)機(jī)制。他提出長(zhǎng)期儲(chǔ)備和短期舉薦兩種途徑以為國(guó)家“積賢”,培養(yǎng)人才的內(nèi)容和提拔人才的標(biāo)準(zhǔn)都是儒家的,如此,逐漸實(shí)現(xiàn)了官僚隊(duì)伍的儒生化。董仲舒認(rèn)為他所處的時(shí)代由于人們被無(wú)窮盡的欲望驅(qū)使,使得社會(huì)秩序混亂,他認(rèn)為應(yīng)該及早防止危機(jī)的擴(kuò)大化,根本辦法就是度制,即建立起新的社會(huì)秩序,新的禮制秩序。對(duì)于整個(gè)國(guó)家社會(huì)的治理,教化和度制同為治道措施,分別在善的領(lǐng)域引導(dǎo)人們達(dá)到道德目標(biāo),在惡的領(lǐng)域堤防人們放縱欲望,形成了教化和度制的雙軌模式,它們的目的都是為了其理想的德治秩序社會(huì)的實(shí)現(xiàn)。這是董仲舒治道思想的核心所在。
[Abstract]:This paper studies Dong Zhongshu's thought of governance. Dong Zhongshu constructed Confucianism along the path of cosmology. The Tao of Heaven includes two basic laws of periodicity and opposites. Dong Zhongshu put forward a set of thinking mode to understand the change of the world-"the sense of Heaven and Man", so as to apply the Tao of Heaven to the field of the politics of human relations. His "sense of Heaven and Man" has two supporting theories: man's accessory days, and the same kind of action. The main content of the cosmological knowledge system established by Dong Zhongshu is to serve the politics of rule by virtue, and the learning of the sense of nature and man as objective knowledge is merged into the metaphysical system of Confucian value standard. So that the Confucian experience theory since the pre-Qin Dynasty rose directly to virtue Noumenon. The constructive significance of Dong Zhongshu Confucianism is embodied in the combination of value and natural knowledge. He makes the basic doctrine of Confucianism acceptable to the common people, which is precisely the credit of his introduction of humanity into the Tao of Heaven. The rulers need "Tao" to strengthen the legitimacy of their political authority and the support of the technical theory of governing the country. The Confucian scholars also hope to establish the ideal cultural system and turn Confucianism into the will of the state. Sublimating the Tao to the height of heaven, giving the legitimacy of "power" the support of theocratic protection and the technical theory of governing the country. At the same time, it also brought "potential" into the scope of heaven, deterring imperial power with theocratic power, and suppressing "power" with the way of heaven. Dong Zhongshu is the founder of such a system of cultural order theory. Dong Zhongshu's thought of "governing without doing" contains two meanings: the politics of inaction is the politics of virtue, and the model of monarch and minister is that the monarch does not act as his subject. These two meanings are his inheritance and reference to the primitive Confucianism and Huanglao Taoism. This model requires the monarch's personal cultivation to be a moral example and a rejection of subjective assumptions. Furthermore, what is actually needed is not a monarch as an individual, but a normal operation of the core of the operation of the state machinery, the monarch. This is the Dong Zhongshu to the Confucian ideal color maneuverability transformation. He carried out the "Tao" to suppress the "power" in order to establish the cultural order of the first righteousness, which not only needed the king as the core link, but also the officials, but also needed its detailed operation. Therefore, he emphasizes the cultivation, the cultivation of talents and the universal implementation of education, which is actually a circular mechanism. He put forward two ways of long term reserve and short term recommendation as the country's "accumulation of talents", the content of cultivating talents and the standard of promoting talents are both Confucian, and thus gradually realized the Confucian biochemistry of the bureaucratic ranks. Dong Zhongshu believes that his age is driven by endless desire, which makes the social order chaotic. He thinks that we should prevent the expansion of the crisis as soon as possible, the fundamental method is to establish a new social order, a new ritual order. With regard to the governance of the whole country and society, education and degree system are the same measures of governance, respectively, which lead people to achieve their moral goals in the field of good, and prevent people from indulging their desires in the field of evil, thus forming a two-track pattern of education and degree. Their purpose is to achieve their ideal order society. This is the core of Dong Zhongshu's thought of governance.
【學(xué)位授予單位】：重慶師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2007
【分類(lèi)號(hào)】：K234.1

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