本文關(guān)鍵詞：真德秀社會(huì)控制思想研究　出處：《重慶師范大學(xué)》2017年碩士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 真德秀 社會(huì)控制 天理 人情

【摘要】：真德秀是南宋理學(xué)集大成者,亦是朱熹再傳弟子,著作甚豐。面對(duì)南宋后期,宋室將傾,流弊深重的社會(huì)現(xiàn)實(shí),真德秀著力于整合理學(xué)諸子之說,強(qiáng)調(diào)以“正心誠(chéng)意”為本,將道德修養(yǎng)上升到“人倫日用”、“知行合一”之境界。本文正是通過社會(huì)控制理論,對(duì)于宋代理學(xué)家真德秀的社會(huì)控制思想進(jìn)行探討和研究。首先,本文探討了真德秀生平事跡及其社會(huì)控制思想形成的哲學(xué)基礎(chǔ)。認(rèn)為真德秀采納儒家學(xué)說,以天理為最高原則,注重風(fēng)俗和道德的內(nèi)化作用,接納佛、道和民間宗教的諸多元素,以體味圣人之言求本心,將之“誠(chéng)心正意”、“明義理,切實(shí)用”為途徑,通過“知天事天”的天理論,“學(xué)以變化氣質(zhì)”的工夫論,“正心誠(chéng)意,正理平治”社會(huì)控制目標(biāo)一系列學(xué)說,來建立起社會(huì)控制學(xué)說的理論基石。其次,探討了真德秀社會(huì)內(nèi)在控制思想,其“親親”為先的人倫思想,“明義理,切實(shí)用”的教化思想,“尊天道、治君心”的君主修養(yǎng)思想,注重以個(gè)人的道德體悟?yàn)榍疤?由此加強(qiáng)民眾的道德日用行為,強(qiáng)調(diào)以勸諭和教化來引導(dǎo)世人的價(jià)值判斷,使人內(nèi)外交養(yǎng)、身心俱治,達(dá)到社會(huì)穩(wěn)定的目的。再次,探討了真德秀“養(yǎng)民理財(cái),澤及細(xì)民”的經(jīng)濟(jì)思想、“法本人情,酌情據(jù)法”的法律思想、“公論即天理”的輿論監(jiān)督思想、“自治自守”的鄉(xiāng)村自治思想,通過這些思想的研究,說明其將儒家的道德、是非觀念附著在封建專制政治與宗教的神圣信條上,通過法律、經(jīng)濟(jì)及輿論監(jiān)督等手段,力圖在以血緣為基礎(chǔ)的封建自然經(jīng)濟(jì)條件下,形成一種既利于基層的穩(wěn)定、和諧,也使人主動(dòng)追求封建道德倫理的積極性,由此強(qiáng)化封建國(guó)家的社會(huì)控制效力。最后,探討了真德秀社會(huì)控制思想的特點(diǎn)與局限性,認(rèn)為真德秀素以理學(xué)正宗著稱,但其在程朱理學(xué)基礎(chǔ)上發(fā)展了一套純粹的心性功夫,較之程朱理學(xué)的原始理論更具實(shí)用性。他在社會(huì)治理的同時(shí),注重當(dāng)?shù)氐摹叭饲椤焙汀帮L(fēng)俗”;強(qiáng)調(diào)經(jīng)世致用,主張個(gè)人修養(yǎng)應(yīng)同古今世變之學(xué)相結(jié)合;并有著一條自上而下的路線。將于治天下,直接把君心之正、君身之修視作政治更張、天下大治的起始。此外,由于真德秀過分強(qiáng)調(diào)對(duì)“人欲”之克制和對(duì)君權(quán)的推崇,又不免與其以“公議”和“自治”為代表的公權(quán)力在社會(huì)控制理論上趨于矛盾,成為其社會(huì)控制思想的局限所在。
[Abstract]:Zhenderxiu is the epitome of Neo-Confucianism in the Southern Song Dynasty, and Zhu Xi has retransmitted his disciples. In the face of the late Southern Song Dynasty, the Song Dynasty will be tilted, and the social reality will be very serious, and Zhenderxiu is focusing on integrating the theory of Neo-Confucianism. It is emphasized that the moral cultivation should be raised to the realm of "human relations and daily use" and "integration of knowledge and action" based on "good intentions and sincerity". This article is based on the theory of social control. First of all, this paper discusses the life story of Zhendexiu and the philosophical basis of the formation of social control thought, and thinks that Zhendexiu adopts the Confucian theory. Take the principle of heaven as the supreme principle, pay attention to the internalization function of custom and morality, accept many elements of Buddhism, Taoism and folk religion, seek the heart by appreciating the words of the saints, "be sincere" and "be clear". Through the theory of "knowing the heaven and the nature", the theory of "learning to change the temperament", the theory of "being sincere and just," a series of theories of social control goal. Secondly, it discusses the inner control thought of Zhenderxiu society, its "kinship" as the first thought of human relations, the enlightenment thought of "understanding, reason and practical use", and "respecting the Tao of Heaven". The monarch cultivation thought of "governing the heart of the monarch" paid attention to the premise of personal moral understanding, thus strengthening the moral daily behavior of the public, emphasizing the guidance of the value judgment of the world by persuasion and enlightenment, and making the internal diplomatic cultivation of the people. Thirdly, the author discusses the economic thought of "nourishing the people and managing the people", and the legal thought of "the law personally, according to the law, as appropriate," in order to achieve the goal of social stability. Through the study of these thoughts, the public opinion supervision thought of "public opinion that is natural principle" and the village autonomy thought of "autonomy and self-defense" explained the Confucian morality. The concept of right and wrong is attached to the sacred creed of feudal autocratic politics and religion. By means of law, economy and supervision of public opinion, the concept of right and wrong tries hard under the condition of feudal natural economy based on blood. The formation of a kind of grass-roots stability, harmony, but also the initiative to pursue the enthusiasm of feudal ethics, so as to strengthen the effectiveness of the feudal country's social control. Finally. This paper probes into the characteristics and limitations of the social control thought of Zhenderxiu, and holds that Zhenderxiu is famous for its orthodoxy, but it develops a set of pure mental kung fu on the basis of Neo-Confucianism of Cheng and Zhu. Compared with the original theory of Cheng Zhu Neo-Confucianism, he paid attention to local "human feelings" and "customs" at the same time of social governance. Emphasizing the practical use of the world and advocating that personal cultivation should be combined with the study of the changes of ancient and modern times; And there is a top-down line. Will govern the world, directly to the heart of the monarch, the monarch body as a more open politics, the beginning of the world. In addition. Because Zhenderxiu overemphasizes the restraint of "human desire" and the esteem of monarchy, it also tends to contradict with the public power represented by "public discussion" and "autonomy" in the theory of social control. Become the limitation of its social control thought.
【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】：2017
【分類號(hào)】：K245

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