本文選題：西漢 + 政治文化模式�。� 參考：《陜西師范大學(xué)》2009年碩士論文

【摘要】： 西漢時(shí)期,統(tǒng)治者從尋求長(zhǎng)治久安之道出發(fā),在對(duì)各家政治文化不斷的淘汰、取舍、整合中,構(gòu)建了一套行之有效的政治文化模式——“霸王道雜之”。本文就西漢“霸王道雜之”這一模式展開(kāi)論述,追溯其歷史淵源,分析其構(gòu)建過(guò)程,探討它的社會(huì)效應(yīng)以及歷史意義,以期為現(xiàn)代和諧社會(huì)的構(gòu)建提供可借鑒的傳統(tǒng)文化資源。 本文分五個(gè)部分進(jìn)行論述: 第一部分為緒論。闡述了本文的研究目的和意義及國(guó)內(nèi)外的研究現(xiàn)狀,說(shuō)明本文是從思想史和政治史的結(jié)合上綜合研究的,其后,對(duì)文中的若干重要概念——政治文化、政治文化模式、王道、霸道、霸王道雜之等進(jìn)行解釋,以明確本文研究的范圍。 第二部分論述“霸王道雜之”的歷史文化淵源。從“霸王道雜之”的儒法源流來(lái)看,儒家的“禮”與法家的“刑”從產(chǎn)生伊始就是相輔相成,密不可分的。在禮與法的發(fā)展中,夏商周三代禮樂(lè)文化相陳,表現(xiàn)為“德主刑輔”,主張?jiān)诮y(tǒng)治中以道德教化為主。春秋戰(zhàn)國(guó)時(shí)期,諸侯爭(zhēng)霸,這個(gè)時(shí)期的王霸之辯與漢代形成的“霸王道雜之”的政治文化模式著密切的關(guān)系,早在春秋時(shí)期管仲在齊國(guó)已經(jīng)有了王霸并用的實(shí)踐,孔子提出儒家思想的王道,但是并不反對(duì)霸道,到了戰(zhàn)國(guó)時(shí)期,孟子首先提出王道與霸道的對(duì)立,主張實(shí)行王道,反對(duì)霸道,而荀子在尊崇王道的同時(shí),主張兼取王霸之長(zhǎng)。 第三部分論述西漢政治文化模式的構(gòu)建過(guò)程。漢初思想有別于先秦時(shí)期,表現(xiàn)出一種合流的趨勢(shì)。漢代前期,道家的“黃老之學(xué)”被統(tǒng)治階層所推崇,成為為統(tǒng)治者的指導(dǎo)思想,由于“黃老之學(xué)”兼取各家之長(zhǎng)的特點(diǎn)以及統(tǒng)治者在實(shí)行過(guò)程中對(duì)儒家禮制和刑法對(duì)維護(hù)統(tǒng)治秩序的注重,這個(gè)時(shí)期可以看作是西漢政治文化模式的萌芽時(shí)期。到漢武帝時(shí),儒家思想代替“黃老之學(xué)”成為官方意識(shí)形態(tài)。漢武帝時(shí)尊儒尚法,儒法并用,西漢政治文化模式由此形成。昭宣中興,統(tǒng)治者對(duì)漢武帝時(shí)期的政策進(jìn)行了一系列的繼承和改造,漢宣帝正式提出“霸王道雜之”的“漢家制度”,西漢政治文化模式正式確立。 第四部分分析西漢政治文化模式的社會(huì)效應(yīng)和歷史影響�！鞍酝醯离s之”的政治文化模式在西漢的構(gòu)建,產(chǎn)生了積極的社會(huì)效應(yīng),并為后代所稱頌和遵循,西漢以后,統(tǒng)治者在不同程度上都借鑒了這個(gè)這個(gè)模式的經(jīng)驗(yàn)教訓(xùn),以維持其統(tǒng)治。 最后為結(jié)語(yǔ)部分,總結(jié)本文內(nèi)容,說(shuō)明“霸王道雜之”的政治文化模式是在政治文化的各個(gè)組成部分的互相作用下形成的,它對(duì)現(xiàn)代中國(guó)和諧社會(huì)的構(gòu)建有著借鑒意義。
[Abstract]:In the Western Han Dynasty, the rulers set out from the way of seeking long-term peace and stability, and constructed a set of effective political and cultural model, "the overlord and the overlord mixed", in the process of eliminating, choosing and integrating various political cultures. In this paper, the author discusses the pattern of the Western Han Dynasty, traces its historical origin, analyzes its construction process, and probes into its social effect and historical significance in order to provide the traditional cultural resources that can be used for reference in the construction of the modern harmonious society. This paper is divided into five parts: the first part is an introduction. This paper expounds the purpose and significance of the research and the present research situation at home and abroad, and explains that this article is a comprehensive study from the combination of the history of thought and the history of politics. After that, some important concepts in the text-political culture, political culture model, king's way-are discussed. Hegemonic, overlord, and so on to explain, in order to clarify the scope of this study. The second part discusses the historical and cultural origin of the overlord. From the source of Confucianism and law, Confucian ritual and legalist punishment supplement each other from the beginning. In the development of propriety and law, the culture of ritual and music in Xia, Shang and Zhou dynasties was expressed as "morality dominates punishment and auxiliary punishment", and moral education was advocated in ruling. During the Spring and Autumn period and the warring States period, the princes fought for hegemony, and the debate of the king's tyrant in this period was closely related to the political and cultural model of "overlord with mixed ways" formed in the Han Dynasty. As early as the Spring and Autumn period, Guan Zhong had already had the practice of using the king's hegemony in the State of Qi as early as the Spring and Autumn period. Confucius proposed the king of Confucianism, but did not oppose hegemonism. In the warring States period, Mencius first put forward the opposition between the king and hegemonism, advocated the implementation of the king's way, against hegemonism, while Xunzi respected the king's way, and at the same time advocated taking the advantage of the king's hegemony. The third part discusses the process of constructing the political and cultural model of the Western Han Dynasty. The early Han thought was different from the pre-Qin period, showing a trend of confluence. In the early Han Dynasty, the Taoist "Huang-Lao School" was respected by the ruling class and became the guiding ideology for the rulers. This period can be regarded as the budding period of the political and cultural model of the Western Han Dynasty due to the characteristics of the "Huang-Lao School" and the attention paid by the rulers to the maintenance of the ruling order in the Confucian etiquette system and the criminal law in the process of implementation. By the time of Emperor Wu of the Han Dynasty, Confucianism had become an official ideology instead of Huang-Lao School. The political and cultural model of the Western Han Dynasty came into being with the combination of Confucianism and law. Zhao Xuan Zhonghing, the ruler carried on a series of inheritance and transformation to the policy of Emperor Wu of the Han Dynasty, the Han Dynasty Xuandi formally put forward the "Han family system" of "the overlord is mixed", and the political and cultural model of the Western Han Dynasty was formally established. The fourth part analyzes the social and historical effects of the political and cultural model of the Western Han Dynasty. In the Western Han Dynasty, the political and cultural model of "the overlord with mixed ways" had a positive social effect and was praised and followed by future generations. After the Western Han Dynasty, the rulers used the experience and lessons of this model for reference to varying degrees. To maintain its rule. The last part is the conclusion part, which summarizes the content of this paper, and explains that the political culture model of "overlord is mixed" is formed under the mutual action of each component of the political culture, it has the reference significance to the construction of the harmonious society of modern China.
【學(xué)位授予單位】：陜西師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2009
【分類(lèi)號(hào)】：K234

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