【摘要】：自古以來,尚賢就被視為國家得以穩(wěn)定和發(fā)展的必要條件。先秦諸子都將尚賢、任賢理論作為各自政治學(xué)說的重要部分,這也是實(shí)現(xiàn)他們政治理想的重要途徑。 從堯舜時期開始,就有了尚賢問題的出現(xiàn)。即使在世襲制的周代,也是注重人才的。奴隸社會是王位世襲制、世卿世祿制,因此君主在選拔人才的問題上都是任人唯親。周王朝的建立仍然貫穿著“親親”制度,而周王朝的這種用人制度成為影響政治穩(wěn)定的重要因素,周厲王的任人唯順,周幽王的任人唯諛最終導(dǎo)致了政權(quán)的崩塌。春秋戰(zhàn)國時期,王室衰微,諸侯強(qiáng)大使得各思想家活躍起來,從孔子開始,私人講學(xué)及養(yǎng)士之風(fēng)促進(jìn)了新的人才思想的產(chǎn)生和發(fā)展,逐漸改變了任人唯親的用人制度。 春秋戰(zhàn)國時期士人階層的崛起與時代政局的混亂使得人才問題被提升到了史無前例的高度。崛起的士人階層紛紛著書立說,宣揚(yáng)各自的立國治國理論。直至封建官僚制取代世卿世祿制,人才思想才逐漸開始發(fā)展成型。尚賢的思想開始成為統(tǒng)治者治國安天下的首要條件。春秋戰(zhàn)國時代的巨變也帶來士人階層性質(zhì)的改變和士人社會身份、社會性格的改變。儒墨兩家對于人才的界定,更多的是散見于他們政治理論當(dāng)中的,如“仁”、“忠”、“義”等等詞匯,凝聚在這些詞匯背后的則是他們所預(yù)設(shè)出的圣賢人格,即所謂人才必然是符合圣賢人格的士人。他們賦予士人崇高的使命感和責(zé)任感,也要求士人具備博學(xué)、修身、善辯、仁義等等品質(zhì)。為了實(shí)現(xiàn)各自的人生價值和政治理想,他們將賢人政治作為途徑,渴望統(tǒng)治者識賢、任賢,賢才又能夠忠誠地輔佐君主,從而實(shí)現(xiàn)他們最終的政治理想。但是,在王權(quán)的統(tǒng)治下,士人注定要掙扎于王權(quán)和道之間,思想上永遠(yuǎn)追求美好但難企及的道,行為上卻不得不屈服于王權(quán)的統(tǒng)治。然而,盡管屈服于王權(quán),儒墨兩家人才理論的合理內(nèi)核都被后世的任賢理論所吸收、發(fā)揚(yáng),奠定了我國古代人才思想的基礎(chǔ),并成為后世人才標(biāo)準(zhǔn)、人才培養(yǎng)、人才考察等人才理論的指引。
[Abstract]:Since ancient times, Shang Xian has been regarded as a necessary condition for the stability and development of the country. Shang Xian and Ren Xian's theory were regarded as an important part of their respective political theories in the pre-Qin period, which was also an important way to realize their political ideal. Since the period of Yao and Shun, there has been the problem of Shang Xian. Even in the hereditary Zhou Dynasty, talent was emphasized. Slave society is the hereditary system of the throne, so the monarch in the selection of talent is cronyism. The establishment of the Zhou Dynasty still runs through the system of "kinship", and the personnel system of the Zhou Dynasty has become an important factor affecting political stability. During the Spring and Autumn period and the warring States period, the decline of the royal family and the powerful princes made the thinkers active. From Confucius on, the style of private lectures and fostering scholars promoted the emergence and development of the new talent thought, and gradually changed the employment system of cronyism. The rise of scholars and the chaos of political situation in the Spring and Autumn and warring States period raised the talent problem to an unprecedented level. The rising scholars have written books and advocated their theories of ruling the country. Until the feudal bureaucracy to replace the Shi Qing Shi-fu system, the thought of talent began to develop and take shape gradually. Shang Xian's thought began to become the first condition for rulers to rule the country. The great changes in the Spring and Autumn and warring States period also brought about the changes in the social identity and social character of scholars. The two Confucian and Mohist schools define talents more widely in their political theories, such as "benevolence", "loyalty", "righteousness" and so on. That is, the so-called talent must be in line with the personality of the intellectuals. They gave them a high sense of mission and a sense of responsibility, as well as intellectual, self-cultivation, eloquence, benevolence and other qualities. In order to realize their own life value and political ideal, they regard the sage politics as the way, desire the ruler to know the sage, appoint the sage, and the talent can assist the monarch faithfully, thus realize their final political ideal. However, under the rule of Wang Quan, the scholars were destined to struggle between the king's power and the Tao. However, despite succumbing to Wang Quan, the rational core of both Confucian and Mohist talent theories was absorbed by Ren Xian's theory of later generations, and carried forward, which laid the foundation of our country's ancient talent thought, and became the talent standard and talent training for later generations. Talent inspection and other talent theory guidance.
【學(xué)位授予單位】：中國政法大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2011
【分類號】：D09

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 孫德玉;孟子的人才觀摭論[J];安徽師范大學(xué)學(xué)報(bào)(人文社會科學(xué)版);2000年01期

2 戚國民;盧康霞;;荀子的人才思想淺析[J];安徽文學(xué)(下半月);2009年11期

3 韓秀麗;儒家“任人唯賢”的人才觀及現(xiàn)代意義[J];北京聯(lián)合大學(xué)學(xué)報(bào);2001年02期

4 田耕滋;孟子的士人理想與人格精神[J];重慶師院學(xué)報(bào)(哲學(xué)社會科學(xué)版);2002年03期

5 蔣仲蕓;墨子尚賢觀的內(nèi)容及影響[J];大慶社會科學(xué);2000年03期

6 周先進(jìn);略論孔子的人才觀與為政思想[J];高等農(nóng)業(yè)教育;2002年06期

7 易紅聯(lián),冷云飛;解讀孔子的人才觀[J];高等農(nóng)業(yè)教育;2005年03期

8 謝德勝;;孟子之士人價值觀略論[J];消費(fèi)導(dǎo)刊;2008年13期

9 高春海;;荀子對先秦儒家入仕觀的新思考[J];古代文明;2009年02期

10 龔振黔;李文英;;試論孔子的人才觀[J];貴州教育學(xué)院學(xué)報(bào)(社會科學(xué)版);1992年01期

，

本文編號：2305326