荀子倫理學(xué)與政治學(xué)的彈性
發(fā)布時間：2018-07-27 20:47
【摘要】：本文以荀子禮法關(guān)系為切入點探討荀子倫理學(xué)與政治學(xué)的彈性。荀子的禮和法各有其內(nèi)涵和外延。禮的內(nèi)涵是倫理道德,法的內(nèi)涵是慶賞刑罰。荀子的禮和法的內(nèi)涵分別是倫理學(xué)與政治學(xué)的研究范疇。禮和法在內(nèi)涵上不同,然而在外延上又有交叉之處。荀子的禮和法彈性地結(jié)合到一起體現(xiàn)出了很強的倫理學(xué)與政治學(xué)的彈性。這種彈性是由多方面因素共同影響下而形成的,并且具有理論意義和現(xiàn)實借鑒意義。荀子之后又歷經(jīng)了韓非的去倫理化和董仲舒對荀子倫理與政治關(guān)系重構(gòu)的過程。荀子倫理學(xué)與政治學(xué)彈性關(guān)系的形成到瓦解再到重構(gòu),其實是古人對倫理與政治二元關(guān)系的一個思考過程。全文共分為五章。第一章“禮法的各自內(nèi)涵及其與倫理學(xué)政治學(xué)的對應(yīng)”試圖探討荀子倫理學(xué)和政治學(xué)的成立前提。簡略介紹西方倫理學(xué)和政治學(xué)的各自發(fā)展歷程。分析禮和法的內(nèi)涵,并以此為基礎(chǔ)探討禮和法如何與倫理學(xué)和政治學(xué)相對應(yīng)。第二章“荀子倫理學(xué)與政治學(xué)彈性的表現(xiàn)”重點探討禮法關(guān)系表現(xiàn)出的三個方面的彈性：第一,禮與法相互區(qū)別而又界限模糊。第二,禮法有分有合。第三,禮中有法、法中有禮。第三章“荀子倫理學(xué)與政治學(xué)彈性形成的原因”主要從荀子生活的時代背景、荀子禮與法的哲學(xué)基礎(chǔ)性惡論、荀子對治國理想的追求、荀子辯證權(quán)衡思想、禮的目的性和法的工具性等幾個方面對荀子禮法彈性的原因進行分析。第四章“荀子倫理學(xué)與政治學(xué)彈性的意義”分析這種彈性所具有的理論價值和現(xiàn)實借鑒意義。理論價值主要包括這種彈性對倫理學(xué)與政治學(xué)的雙向肯定、具有靈活性和變通性、使得荀子思想不會走上極端、對“群居和一”社會的推動等方面。同時倫理學(xué)與政治學(xué)的彈性還具有現(xiàn)實借鑒意義。在借鑒的同時也要對這種彈性進行反思,但這種反思不能轉(zhuǎn)換成對荀子思想的苛求。第五章“荀子倫理學(xué)與政治學(xué)彈性的打破與重構(gòu)”主要總結(jié)韓非如何完成去倫理化的過程以及董仲舒如何對荀子倫理學(xué)與政治學(xué)的彈性進行了重構(gòu)。韓非反對道德對禮的修飾以及對法的熱衷是韓非去倫理化最直接的表現(xiàn)。同時韓非對倫理學(xué)與政治學(xué)彈性的打破還體現(xiàn)在他熱衷于富國強兵的霸道思想和注重現(xiàn)世社會、反對法先王這兩個方面上。董仲舒的重構(gòu)從德與刑二元體系出發(fā),并且將德與刑放入了天人感應(yīng)與陰陽五行中進行探討。董仲舒主張王霸雜用與荀子的主張非常相似。董仲舒和荀子的思想都注重融合與變通。
[Abstract]:This paper probes into the elasticity of Xunzi's ethics and politics from the point of view of Xunzi's relation of etiquette and law. Xunzi's rites and laws have their connotations and denotations. The connotation of propriety is ethics and morality, and the connotation of law is to celebrate and reward punishment. Xunzi's connotation of propriety and law is the research category of ethics and politics. Propriety and law are different in connotation, but they are intersected in extension. Xunzi's flexible combination of propriety and law embodies a strong elasticity of ethics and political science. This elasticity is formed under the influence of many factors, and has theoretical and practical significance. After that, Xunzi went through the process of deethicalization of Han Fei and reconstruction of Xunzi's relationship between ethics and politics by Dong Zhongshu. The formation of the elastic relationship between Xunzi ethics and political science to its disintegration and reconstruction is actually a process of thinking about the dualistic relationship between ethics and politics by the ancients. The full text is divided into five chapters. Chapter one, "the connotation of Rite Law and its correspondence with Ethical Politics", tries to explore the premise of Xunzi's ethics and political science. This paper briefly introduces the development of western ethics and political science. On the basis of analyzing the connotation of ritual and law, this paper discusses how they correspond to ethics and politics. The second chapter, "the performance of Xunzi's Ethics and elasticity of political Science", focuses on the elasticity of three aspects of the relationship between etiquette and law: first, the distinction between ritual and law is different and the boundary is blurred. Second, ritual law has its share. Third, there is law in ritual, and courtesy in law. The third chapter "the reason why Xunzi's ethics and politics elasticity formed" mainly from the background of Xunzi's life, the philosophy basic evil theory of Xunzi's ritual and law, Xunzi's pursuit of the ideal of governing the country, Xunzi's dialectical thought of weighing and weighing. This paper analyzes the causes of Xunzi's elasticity of etiquette and law from the aspects of purpose and instrumentality of law. Chapter four, "the meaning of Xunzi's Ethics and elasticity of political Science", analyzes the theoretical value and practical significance of this flexibility. The theoretical value mainly includes the two-way affirmation of ethics and political science, flexibility and flexibility, which makes Xunzi's thought not to go to the extreme, and the promotion of "social group" and "one" society, and so on. At the same time, the elasticity of ethics and politics also has practical significance. At the same time, we should reflect on this flexibility, but this reflection can not be translated into exacting Xunzi's thought. Chapter five, "Breaking and reconstructing the elasticity of Xunzi Ethics and Politics", summarizes how Han Fei completes the process of deethicalization and how Dong Zhongshu reconstructs the elasticity of Xunzi's ethics and politics. Han Fei's opposition to moral modification of propriety and his passion for law are the most direct manifestations of Han Fei's demotization. At the same time, Han Fei's breaking up the elasticity of ethics and political science is also reflected in his overbearing thought of rich country and strong soldiers, his emphasis on the present society and his opposition to the king of France. The reconstruction of Dong Zhongshu starts from the dual system of morality and punishment, and puts morality and punishment into the induction of Heaven and Man and the five elements of Yin and Yang. Dong Zhongshu advocated that Wang Ba miscellaneous use and Xunzi's proposition is very similar. Both Dong Zhongshu and Xunzi pay attention to fusion and flexibility.
【學(xué)位授予單位】：東北師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2015
【分類號】：B222.6
本文編號：2149091
[Abstract]:This paper probes into the elasticity of Xunzi's ethics and politics from the point of view of Xunzi's relation of etiquette and law. Xunzi's rites and laws have their connotations and denotations. The connotation of propriety is ethics and morality, and the connotation of law is to celebrate and reward punishment. Xunzi's connotation of propriety and law is the research category of ethics and politics. Propriety and law are different in connotation, but they are intersected in extension. Xunzi's flexible combination of propriety and law embodies a strong elasticity of ethics and political science. This elasticity is formed under the influence of many factors, and has theoretical and practical significance. After that, Xunzi went through the process of deethicalization of Han Fei and reconstruction of Xunzi's relationship between ethics and politics by Dong Zhongshu. The formation of the elastic relationship between Xunzi ethics and political science to its disintegration and reconstruction is actually a process of thinking about the dualistic relationship between ethics and politics by the ancients. The full text is divided into five chapters. Chapter one, "the connotation of Rite Law and its correspondence with Ethical Politics", tries to explore the premise of Xunzi's ethics and political science. This paper briefly introduces the development of western ethics and political science. On the basis of analyzing the connotation of ritual and law, this paper discusses how they correspond to ethics and politics. The second chapter, "the performance of Xunzi's Ethics and elasticity of political Science", focuses on the elasticity of three aspects of the relationship between etiquette and law: first, the distinction between ritual and law is different and the boundary is blurred. Second, ritual law has its share. Third, there is law in ritual, and courtesy in law. The third chapter "the reason why Xunzi's ethics and politics elasticity formed" mainly from the background of Xunzi's life, the philosophy basic evil theory of Xunzi's ritual and law, Xunzi's pursuit of the ideal of governing the country, Xunzi's dialectical thought of weighing and weighing. This paper analyzes the causes of Xunzi's elasticity of etiquette and law from the aspects of purpose and instrumentality of law. Chapter four, "the meaning of Xunzi's Ethics and elasticity of political Science", analyzes the theoretical value and practical significance of this flexibility. The theoretical value mainly includes the two-way affirmation of ethics and political science, flexibility and flexibility, which makes Xunzi's thought not to go to the extreme, and the promotion of "social group" and "one" society, and so on. At the same time, the elasticity of ethics and politics also has practical significance. At the same time, we should reflect on this flexibility, but this reflection can not be translated into exacting Xunzi's thought. Chapter five, "Breaking and reconstructing the elasticity of Xunzi Ethics and Politics", summarizes how Han Fei completes the process of deethicalization and how Dong Zhongshu reconstructs the elasticity of Xunzi's ethics and politics. Han Fei's opposition to moral modification of propriety and his passion for law are the most direct manifestations of Han Fei's demotization. At the same time, Han Fei's breaking up the elasticity of ethics and political science is also reflected in his overbearing thought of rich country and strong soldiers, his emphasis on the present society and his opposition to the king of France. The reconstruction of Dong Zhongshu starts from the dual system of morality and punishment, and puts morality and punishment into the induction of Heaven and Man and the five elements of Yin and Yang. Dong Zhongshu advocated that Wang Ba miscellaneous use and Xunzi's proposition is very similar. Both Dong Zhongshu and Xunzi pay attention to fusion and flexibility.
【學(xué)位授予單位】：東北師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2015
【分類號】：B222.6
【參考文獻】
相關(guān)期刊論文 前1條
1 杜培;荀子禮法一體論及對中國傳統(tǒng)政治的影響[J];甘肅理論學(xué)刊;1999年04期
，本文編號：2149091
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