本文選題：荀子 + 董仲舒��； 參考：《山東大學(xué)》2014年博士論文

【摘要】：隨著天下一統(tǒng)局勢(shì)的日漸明朗化,學(xué)術(shù)界諸子百家爭鳴的局面也接近尾聲。處于社會(huì)大變革之中的荀子對(duì)戰(zhàn)國學(xué)術(shù)進(jìn)行了全面的回應(yīng)與批評(píng)、傳承與發(fā)展,形成了他綜合貫通的學(xué)術(shù)思想特色。荀子在學(xué)術(shù)上排斥諸子之說,要求意識(shí)形態(tài)的統(tǒng)一,明確提出“法后王,一制度”的政治主張,其治國方略立足儒家又吸收法家的思想,對(duì)傳統(tǒng)儒家進(jìn)行了適應(yīng)時(shí)代變化的改造和創(chuàng)新,對(duì)漢代的政治產(chǎn)生了深刻的影響。荀子這種禮法互補(bǔ)的政治模式,顯然最符合統(tǒng)一大帝國長治久安的需要,成為之后歷代統(tǒng)治者實(shí)際上采用的政治指導(dǎo)思想。 孟、荀同出孔門,孔子理論的核心便是“仁”,為了實(shí)現(xiàn)“仁”,孔子重“禮”,孟子重“義”,荀子則是“禮法并重”。在推廣實(shí)踐方式上,孟子把希望寄托到人通過自我修養(yǎng)而達(dá)到的“內(nèi)圣”,走的是一條反身求己、推己及人的進(jìn)路；荀子恰好相反,他走的是一條外開的、以現(xiàn)實(shí)世界為基礎(chǔ)的經(jīng)驗(yàn)論路徑。荀子提出“天人相分”,由天命觀下貫而來的是荀子的人性論,他肯定人性本樸,而“情”卻是惡的；為了維護(hù)社會(huì)秩序,荀子提出了“明分使群”,而“分”需要用物質(zhì)財(cái)用來彰顯；荀子認(rèn)為,“利”是目的,“義”是規(guī)則,而“禮”則是實(shí)現(xiàn)“利”的方法,是“利”得以實(shí)現(xiàn)的途徑,即所謂禮以養(yǎng)欲、義以成利,最終實(shí)現(xiàn)的是義利兩成,從而成就儒家的“仁者愛人”。荀子所有的理論都是建立在“一天下”的政治理想之上。 作為傳經(jīng)之師,荀子不僅終結(jié)了先秦子學(xué),更開啟了兩漢經(jīng)學(xué)。荀子對(duì)于漢初《詩》、《書》、《禮》、《樂》、《易》、《春秋》的傳授皆有功勞,因此,他對(duì)于漢代儒學(xué)的影響也是至為深遠(yuǎn)的。荀子對(duì)于漢初儒學(xué)獨(dú)尊的影響不僅僅表現(xiàn)為漢初儒者皆與其有學(xué)術(shù)淵源,還表現(xiàn)在對(duì)于秦漢“一制度”的理論上的指導(dǎo)。李斯以法家治國,雖然背棄儒家信念,卻在制度上完成了王權(quán)的大一統(tǒng),幫助秦建立了我國歷史上第一個(gè)中央集權(quán)的國家,從而實(shí)現(xiàn)了荀子所謂的“霸業(yè)”,為漢家制度的建立提供了藍(lán)本。而漢宣帝則說：“漢家自有制度,本以霸王道雜之�！笨梢�,雖然儒家學(xué)術(shù)在漢代尊為官方意識(shí)形態(tài),而在治理國家方面,漢代的統(tǒng)治者實(shí)行的是“王道”、“霸道”并用的手段,“王道”是儒家治理國家的最高追求,是一個(gè)理想化的狀態(tài)；而“霸道”最為成功的則是以法家治國的秦,作為儒家的荀子認(rèn)為“霸業(yè)”是現(xiàn)實(shí)“王道”的有效途徑。漢代的統(tǒng)治者經(jīng)過了幾十年的實(shí)踐得出,儒家的“王道”必須結(jié)合法家的“霸道”才能真正實(shí)現(xiàn)社會(huì)的治理。因此,秦漢在制度上先后承襲,雖小有差異,而精神則是一脈相承的。 儒學(xué)在漢代的發(fā)展經(jīng)歷了由被壓制到成為官方學(xué)術(shù)的變化。漢初雖以黃老道家治國,但儒家學(xué)者以總結(jié)秦亡教訓(xùn)為己任,經(jīng)過叔孫通、陸賈、賈誼、韓嬰等人的堅(jiān)持和弘揚(yáng),終于在董仲舒的時(shí)候?qū)崿F(xiàn)了“罷黜百家,獨(dú)尊儒術(shù)”,使得儒學(xué)正式走上政治舞臺(tái),并影響了中國兩千多年的封建制度。叔孫通以儒家禮儀為基礎(chǔ)確立了漢帝國的各種行為規(guī)范,自他開始,儒學(xué)進(jìn)入了官方的視野,奠定了儒學(xué)與漢代官方意識(shí)形態(tài)融會(huì)的基礎(chǔ)和人員的儲(chǔ)備。陸賈、賈誼則開始了漢代儒學(xué)體系的建構(gòu)。陸賈從浮丘伯受《轂梁傳》,他根據(jù)秦亡天下、漢得天下的史實(shí),主張以保持秦代中央集權(quán)官僚的政治體制為基礎(chǔ),以儒家“仁”、“禮”思想作為治理國家的主要方法與策略,他力諫劉邦轉(zhuǎn)向以仁義治國,改變了劉邦的輕儒思想并奉命作《新語》,標(biāo)志著儒家學(xué)說與君主權(quán)力相結(jié)合的開始,奠定了漢武帝“罷黜百家,獨(dú)尊儒術(shù)”的思想基礎(chǔ)。賈誼則發(fā)揮了荀子“隆禮重法”的思想,針對(duì)于地方勢(shì)力過于強(qiáng)大的問題,提出了兩種解決辦法,一是“定經(jīng)治”,即建立起由外在的物質(zhì)表現(xiàn)來的等級(jí)關(guān)系,人們各處其位,各司其職,各種社會(huì)機(jī)能才能正常運(yùn)轉(zhuǎn),國家才能穩(wěn)定發(fā)展；二是“割地定制”,即“眾建諸侯而少其力”。在賈誼看來,“割地定制”不僅從根本上解決了諸侯王坐大成患的問題,更體現(xiàn)了天子的“五美”(明、廉、仁、義、圣),也為漢王朝的長治久安找到了切實(shí)可行的路徑。到了武帝時(shí)候,為解決社會(huì)實(shí)際問題而對(duì)策賢良,于是董仲舒出焉。 董仲舒之公羊?qū)W儒學(xué)體系與荀子之學(xué)有相通之處。在《天人三策》中他闡述了天人感應(yīng)的思想,論證了神權(quán)和君權(quán)的關(guān)系,提出了“罷黜百家,獨(dú)尊儒術(shù)”的主張,論述了自己的政治思想,從哲學(xué)理論的高度,總結(jié)出一套維護(hù)漢家長治久安的戰(zhàn)略思想,得到了漢武帝的認(rèn)同。從此之后,儒學(xué)成為了官方政治學(xué)說,開始了與王權(quán)的正式結(jié)合。董仲舒從社會(huì)現(xiàn)實(shí)出發(fā)神化儒學(xué),其目的 是使儒學(xué)能夠更好地服務(wù)于社會(huì),鞏固儒學(xué)與政治聯(lián)姻中的地位,他所做的努力都是更好地弘揚(yáng)儒學(xué)。這與荀子儒學(xué)改造的初衷是一致的。 董仲舒的“天”既有作為至上神的神性,又具有道德屬性(“仁”),又采納了荀子的“人最為天下貴”的主張,在神化“天”的同時(shí)也神化了“人”,這樣一來,“人”便成了“天之子”,在天之下最為尊貴,一方面,人處于“天”這個(gè)人格至上神的監(jiān)督和保護(hù)之下；另一方面,“天子”作為天的代言人,要謹(jǐn)遵天命來自我修養(yǎng)和治理國家。董仲舒的天人感應(yīng)理論即保障了君權(quán)又限制了君權(quán),既能不重蹈秦的覆轍,又能為諸侯王尊君提供天意的合理性�？梢哉f,董仲舒的天人觀是他整個(gè)思想體系的理論基礎(chǔ),為封建王權(quán)大一統(tǒng)的維護(hù)和鞏固提供了神學(xué)根據(jù)和理論的支撐作用。董仲舒繼承了荀子的人性論,認(rèn)為人本性乃樸,但其趨向性是惡的,如果對(duì)于這種惡的趨向不加以制止,則會(huì)無限發(fā)展其惡的一面。由此,他則強(qiáng)調(diào)了“王之教化”的作用,為之后的“三綱五�！狈饨▊惱碇刃虻慕⑻峁┝巳诵哉摰幕A(chǔ)。 董仲舒根據(jù)社會(huì)現(xiàn)實(shí)需要將神學(xué)納入儒學(xué),他的天人感應(yīng)論限制了君權(quán),鞏固封建的大一統(tǒng),實(shí)現(xiàn)了“屈民而伸君,屈君而伸天”,使得以“天”為代言人的儒學(xué)開始了長達(dá)兩千余年封建官方統(tǒng)治學(xué)說的地位,在理論上和制度上都實(shí)現(xiàn)了荀子的“一天下”的政治主張。
[Abstract]:With the gradual and bright trend of the general situation in the world, the contending situation of all the scholars in the academic circles was close to the end. In the great social change, Xunzi responded and criticized the Warring States academically, inherited and developed, and formed his comprehensive academic ideological feature. Xunzi rejected the theory of the scholars and demanded ideology. The political proposition of "the king of the law and the one system" was clearly put forward. The rule of governing the country was based on the Confucianism and the ideology of the Legalists. The traditional Confucianism was adapted to the transformation and innovation of the times, and it had a profound influence on the politics of the Han Dynasty. The political model of Xunzi's complementarity of the courtesy and law was obviously most consistent with the Changzhi long empire. The need for security became the guiding ideology of the rulers of the past dynasties.
In order to realize "benevolence", the core of Confucius's theory is "benevolence". In order to realize "benevolence", Confucius weighs "rite", Mencius weighs "righteousness", and Xunzi is "the law of etiquette". On the contrary, he takes a path of Empiricism on the basis of real world. Xunzi puts forward "the separation of heaven and man" and Xunzi's theory of human nature from the view of destiny. He affirms that human nature is simple, but "love" is evil. In order to maintain social order, Xunzi puts forward "clear division and make groups", and "divide" needs to be used. In Xunzi's opinion, "profit" is the purpose and "righteousness" is a rule, and "rite" is the way to realize "profit", and it is the way to realize "Li", that is, the so-called "Rites" with the desire, righteousness to profit, and the ultimate realization of the righteousness and benefit 20%, thus achieving the Confucian "benevolent lover". All Xunzi's theories are established in "one" The political ideal of the world.
As a teacher of Confucian classics, Xunzi not only ended the pre Qin Dynasty, but also opened the Confucian classics in the Han Dynasty. Xunzi has made contributions to the imparting of Confucianism in the early Han Dynasty. As a result, his influence on Confucianism in the Han Dynasty is also profound. The influence of Xunzi on Confucianism in the early Han Dynasty is not only manifested by the Confucianism and his learning in the early Han Dynasty. The origin of the art was also shown in the theoretical guidance of the "one system" of the Qin and Han Dynasties. In spite of the abandoning of the Confucian belief, Li Si accomplished the great unification of the royal power in the system and helped Qin to establish the first centralized state in the history of our country, thus realizing the so-called "hegemony" by Xunzi to provide the system of the Han Dynasty. The emperor of Han Xuan said, "the Han family has its own system and the overlord Dao is miscellaneous." although the Confucian academia was respected as the official ideology in the Han Dynasty and the rulers of the Han Dynasty carried out the "King Dao" and the means of "hegemony", the "King" is the highest pursuit of the Confucianist government and an ideal. The most successful of the "hegemony" was the Qin with the legalist rule, as the Confucian Xunzi thought that the "hegemony" was an effective way of "King". After several decades of practice, the rulers of the Han Dynasty concluded that the Confucian "King Dao" must combine the French "hegemony" in order to truly realize social governance. Therefore, Qin Dynasty Han has successively inherited in the system, though the difference is small, and the spirit is inherited from the same origin.
The development of Confucianism in the Han Dynasty had undergone a change from being suppressed to becoming an official academic. In the early Han Dynasty, the Confucian scholar managed his country with the Huang Lao Taoist, but the Confucian scholar took the lessons of the Qin Dynasty as his own task. After the insistence and development of his Shu sun Tong, Lu Jia, Jia Yi, Han Ying and others, the Confucian scholar finally realized "to depose a hundred families and to respect Confucianism alone" at Dong Zhongshu's time. He went to the political stage and influenced the feudal system of China for more than two thousand years. Shu sun Tong established various norms of the Han Empire on the basis of Confucian etiquette. Since he began, Confucianism entered the official vision and laid the foundation for the fusion of Confucianism and the official ideology of the Han Dynasty and the reserve of personnel. Lu Jia, Jia Yi, began the Confucianism of the Han Dynasty. The construction of the system. Lu Jia, from the hubun beam to the hubun beam, was based on the historical facts of the Qin Dynasty and Han and the world. He advocated the political system of the central centralized bureaucrat in the Qin Dynasty, and the Confucian "benevolence" and "rite" thought as the main method and strategy to govern the country. He remonstished Liu Bang to change the light Confucianism of Liu Bang with the benevolence and righteousness. Thinking and ordering to be "new language" marks the beginning of the combination of Confucianism and the power of monarchy, which lays the foundation of the ideological basis of Emperor Wu Emperor "to depose a hundred families and to respect Confucianism alone". Jia Yi has given full play to Xunzi's thought of "ritual reign" and put forward two solutions to the problem of local power too strong. From the external material performance of the hierarchical relationship, people everywhere their position, each of their duties, various social functions can operate normally, and the state can develop steadily. Two is the "custom cut custom", that is, "the masses build the princes and less force". In Jia Yi's view, the "custom cut custom" not only fundamentally solved the problems of the princes and princes, but more in body. The "five beauty" (Ming, Lian, benevolent, righteous and Holy) found a practical path for the long term stability of the Han Dynasty. When he arrived at Emperor Wudi, to solve the practical problems of the society, he was wise and good, so Dong Zhongshu went out.
In the three policy of heaven and man, he expounded the thought of heaven and man induction in the three policy of heaven and man, demonstrated the relationship between the divine right and the monarchy, put forward the proposition of "depose the hundred family and the only Confucianism", discussed his own political thought, and summed up a set of maintenance of the long lasting peace of the Han family from the height of philosophical theory. Since then, Confucianism became the official political theory and began to integrate with the royal power. Dong Zhongshu deified Confucianism from the social reality and its purpose.
It was to enable Confucianism to serve the society better and to consolidate the position of Confucianism and political marriage. All the efforts he made were to carry forward Confucianism better. This was in accordance with the original intention of Xunzi's Confucian transformation.
Dong Zhongshu's "heaven" has not only the divine nature of the Supreme God but also the moral attribute ("benevolence"), and the idea of "the most precious man" of Xunzi, and the deification of "man" at the time of deification of "heaven". In this way, "man" becomes the "son of heaven", the most honorable under the sky, and on the other hand, the man is in "heaven". On the other hand, on the other hand, "Tian Zi", as the spokesman of the heaven, should obey the destiny of heaven from me to cultivate and govern the country. Dong Zhongshu's theory of nature and human induction safeguards the monarchy and restricts the monarchy. It can not repeat the mistakes of the Qin Dynasty and provide the reasonableness for the king of the princes. It can be said, Dong Zhongshu. The view of heaven and man, the theoretical basis of his whole ideological system, provides the support and support of theological basis and theory for the maintenance and consolidation of the feudal monarchy. Dong Zhongshu inherited the theory of Xunzi's human nature, thought that human nature is simple, but its tendency is evil. If the tendency of this evil is not stopped, it will develop its evil one indefinitely. Therefore, he emphasized the role of "Wang's Enlightenment", which provided the basis of human nature for the establishment of the "three principles and five permanent" feudal ethical order.
According to the social reality, Dong Zhongshu brought theology into Confucianism. His theory of nature and human induction restricted the monarchy, consolidated the feudalism, and realized "flexion the people and extend the emperor, bend the emperor and extend the sky", making the Confucianism of "heaven" as the spokesperson for more than two thousand years, and realized the theory and system of the theory and system. Xunzi's "one day" political proposition.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2014
【分類號(hào)】：B222;B222.6

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