先秦儒家、道家、法家君道论研究（哲学博士学位论文）

  本文关键词：先秦儒家、道家、法家君道论研究，由笔耕文化传播整理发布。

　　先秦儒家、道家、法家君道论研究
　　【摘要】：先秦诸子几乎一致认为君主在国家治乱中起着决定性作用,把对重建政治秩序的思考重心放在为君之道的论说上,这是先秦诸子普遍讲“君道”根本原因。君道是君主所应遵循的基本原则和规范,是先秦诸子思考解决治道问题的核心。君道不是抽象的,而是体现在君主为政活动中。君主怎样维护势位、怎样运用制度、怎样用人、怎样修德等构成君主活动的主要内容,先秦儒、道、法君道论主要是围绕这些问题展开的。
　　目前学术界对先秦儒、道、法君道论的研究尚不够深入、系统。
　　论文第一章主要说明先秦诸子君道论的理论渊源。周初统治者强调“王”是否有“德”是天下治理的关键。周初形成的“德治”观念成为先秦诸子思考政治秩序重建问题的重要思想资源。春秋时期“礼坏乐崩”,面对“臣弑君”、“子弑父”的乱局,时人仍将国家治乱的原因归结于君主是否有“德”,他们对君主为政活动做出的初步探讨可看作是先秦儒、道、法君道论的前奏。
　　第二、三、四章是论文的核心部分,分别对儒家、道家、法家君道论作了较为细致的论述： 儒家方面,孔子提出“为政以德”的为治思路,主张“为国以礼”,肯定“刑”的作用,在君德修养上强调“仁”的重要性。孔子君道论为先秦儒家君道论建立了基础。《大学》《中庸》君道论的突出特点是通过对天道、心性问题的探讨,深化了儒家对君德修养问题的认识。孟子把“为民”作为君主为政的根本目的,强调“仁政”和“得人”在实现君德方面的作用。荀子君道论在继承儒家思想的基本立场基础上,提出“君者,能群也”的命题,并以“分”释“礼”吸收法家思想,在君德修养上则提出“虚壹而静”的看法,明显地受到来自道家黄老学派的思想影响。 道家方面,老子提出“为无为则无不治”的为治思路,强调“虚静”是君德之根本,认为侯王具备“虚静”之德就能收到民“自化”的治理效果。老子君道论为先秦道家君道论建立了基础。《黄帝四经》根本上继承了老子的治国思路,提出“秋毫成之,必有形名”的命题,为引出君主为政所必备的制度提供了形名论上的依据。《管子》“四篇”则明确提出“心治是国治”命题,把君主治国平天下之事归结于君心,进而提出“内静外敬”修养原则,在君德修养上体现出融合道、儒思想的特点。《吕氏春秋》提出“能养天之所生而勿撄为天子”的命题,在君主制臣、运用赏罚、君德修养上体现出明显的融合道家、儒家、法家思想的特点。 法家方面,慎到认为君主的作用在于“通理止争”,基于“人情自为”的特点,他提出了君主以“势”才能“服人”的观点,强调“法”在君主治国中的作用。商鞅对君主运用赏罚、治官问题进行了深入探讨,认为君主“壹”赏罚才能使人民用力于农战、实现富国强兵,最终使人民感受到君主的德惠。《管子》“君臣篇”从“主画之”、“官人”、“稽之以度"三个方面阐释君主为政活动的特点,明确提出以君主为首的组织图式,在君主运用赏罚和君德修养方面明显受到儒家思想的影响。韩非子认为君主以虚静为德,以形名为具,以因循为用,就能真正做到用人防奸、公正执法,克服自身局限,最终维护势位。
　　论文第五章主要对儒家、道家、法家君道论体现的为治思想进行总结分析,认为三家君道论的共同特点是强调君主在治国平天下中的根本性作用,把治道问题归结在君道问题上,把天下国家的治乱寄托在君主德性修养上,体现出非常独特的秩序思维。与这一秩序思维密切相伴的是,诸家通过君臣关系论述,形成了大一统的权力结构观,认为政治权力有机体的有序运行在于君权的有效运作,而制约君权的一切制度设施均旨在维护君权,帮助君主“聪明”,实质上使君权处于无权力制衡的境地,天下安危势必仰赖一人之“明”,体现出先秦儒家、道家、法家君道论在解决治道问题上的理论局限性。
　　【关键词】：先秦  儒家  道家  法家  君道
　　【abstract】 almost pre-qin scholars agree that the monarch plays a decisive role in the national governing revolution, thinking about the reconstruction of political order focus for your way on the idea, this is generally about pre-qin scholars "monarch" root cause. Jun tao is the monarch should follow the basic principles and norms, is the core of the pre-qin scholars think solve the problem of governance. Monarch is not abstract, but embodied in the monarch administrative activities. Monarch, how to maintain the potential, how to use system, how to choose and employ persons, the main contents of the activities of a monarch, such as how to strive for virtues, the pre-qin Confucianism, Taoism and law monarch theory is mainly around these issues.
　　At present academia monarch of the pre-qin Confucianism, Taoism and law theory research is still not enough in-depth and system.
　　Paper first chapter mainly illustrates the theory origin of pre-qin scholars monarch theory. Rulers of the early stressed that "the king" whether there is "DE" is the key of the governance in the world. Week form the concept of "virtue" become the pre-qin scholars think about the important resources of political order reconstruction problem. During the spring and autumn period "ritual and music", in the face of "minister regicide", "patricide" mess, other people will still countries due to the reason for the monarch "DE", they are to make a preliminary discussion of the monarch administrative activities is considered to be a theory of the pre-qin Confucianism, Taoism and law monarch a prelude.
　　Second, three, chapter four is the core part of the thesis, respectively to the theory of Confucianism, Taoism, legalism monarch makes a detailed discussion: Confucianism, Confucius put forward to treat way of thinking of "governing with", advocated "as the ritual", "punishment" for certain, on jun's culture emphasized the importance of "benevolence". Kong Zijun way theory of the pre-qin Confucian monarch theory basis is established. "University", "golden mean" is the outstanding characteristic of monarch theory through to the heaven, human nature question discussion, to deepen the understanding of the problems of jun of the Confucianism culture. Mencius "people" as the place for the fundamental purpose of monarchy, emphasizing the "benevolent governance" and "person" in the realization of jun's role. XunZiJun way theory on the basis of inheriting the basic position of Confucianism, put forward the proposition of "gentleman, can also", and "points" interpretation of "the ritual", absorbed legalists is put forward in the gentleman's training "empty one and static", obviously affected by from huang Lao school of Taoism. Taoism, laozi put forward "for nothing is put" for ideas, emphasize "xu jing" is the foundation of DE, think Lord has the virtue of "xu jing" will be able to receive the people "from the" governance effect. Lao tze jun tao theory for Taoism monarch theory basis is established. "The yellow emperor four classics" basically inherited Lao zi's governing ideas, put forward "attention into it, will be visible name" proposition, in which leads to the monarch system provides a form of necessary theory basis. "Pipe" "four" is clearly put forward "heart is cure" proposition, the matter of the sovereign country due to js mi ammy, worship outside the "static" cultivation principle was put forward, in the DE culture reflect the characteristics of the fusion of Taoism and Confucianism thought. The "spring and autumn annals" proposed "can raise Ying as the son of heaven" born to days without proposition, in adding the monarchy, use of desert, jun's accomplishment reflect clearly the characteristics of the integration of Taoism, Confucianism and legalism. Legalism, ShenDao think the role of the monarchy is the "general manager", based on the characteristics of the "human literature", he proposed the monarch to "potential" to "mix" point of view, and emphasizes the role of "law" in the rule of the monarch. Use of desert, shang Yang to monarchy officials question has carried on the deep discussion, "one" the reward is to make people think monarchy in farming, hard to realize new army, eventually make the people feel the monarch teck whye. "Pipe" "this article" from the "master of painting", "officer person", "collection of degree of" three aspects to interpret the sovereign government activities, the characteristics of clear headed by a monarch organization schema is put forward, in monarch use rewards and jun DE cultivation significantly affected by the Confucianism. Everything is done that the monarch to xu jing DE to form called, for the same use, can be truly evil, justice, law enforcement, prevention of choose and employ persons overcome their limitations, and finally maintain potential difference.
　　The paper fifth chapter mainly discusses the theory of Confucianism, Taoism, legalism monarch embodies to cure thought summarized analysis, considered the common characteristics of three monarch theory emphasizes the fundamental role of the monarch in the country, the governance problem on your question, the world countries on governing revolution on the sovereign virtue cultivation, reflects the thinking is very unique order. Is closely associated with the order thinking, all through this relationship, this paper formed a unified view of power structure, political power organisms of orderly operation lies in effective operation principalities, and restricting the monarchy system of all the facilities are designed to maintain the sovereignty, help the monarch "smart", essentially the principalities in checks and balances, the safety is bound to depend on one man's "Ming", reflects the theory of the pre-qin Confucian, Taoist, legalist monarch limitations in solving problems of governance theory.
　　【 key words 】 : the pre-qin Confucianism Taoism legalism monarch
　　【目录】：
　　·中文摘要3-5
　　·Abstract5-11
　　·绪论11-35
　　·第一节 先秦诸子普遍讲君道11-18
　　·一、儒家以讲“王道”的形式讲“君道”11-12
　　·二、道家与“君人南面之术”12-13
　　·三、法家讲的“术”主要是指“主术”13-15
　　·四、关于阴阳家、墨家和名家15-16
　　·五、先秦诸子普遍讲“君道”的原因16-18
　　·第二节 先秦诸子君道论的理论结构18-22
　　·一、天道人性：君德养成的理论基础19
　　·二、臣下：君德实现的人才队伍19-21
　　·三、制度：君德实现的媒介21
　　·四、势位：君德实现的客观基础21-22
　　·第三节 先秦诸子君道论研究现状述评22-33
　　·一、萧、徐、刘诸先生观点述评22-25
　　·二、先秦诸子君道论专门性研究的述评25-29
　　·三、其他相关研究成果述评29-33
　　·第四节 研究内容、意义与方法33-35
　　·一、研究内容33
　　·二、研究意义33-34
　　·三、研究方法34-35
　　·第一章 先秦诸子君道论的前奏35-53
　　·第一节 周初统治者的王道观念35-44
　　·一、王与治乱35-37
　　·二、“德治”的理念37-40
　　·三、王道的实现40-44
　　·第二节 春秋时期的君道观念44-53
　　·一、君主与乱亡44-46
　　·二、对君主活动的初步探讨46-49
　　·三、君主服民之法49-50
　　·四、对君德的阐述50-53
　　·第二章 儒家的君道论53-97
　　·第一节 孔子的君道论53-64
　　·一、“为政以德”的“为治”思路53-55
　　·二、为国以礼与用刑55-59
　　·三、举人与用人问题59-61
　　·四、正身修己：君德及其修养61-64
　　·第二节 《大学》《中庸》的君道论64-72
　　·一、《大学》、《中庸》以“务为治”为立言宗旨64-66
　　·二、《大学》、《中庸》“为治”思路分析66-68
　　·三、齐家：通向治道的必经之路68-70
　　·四、正心诚意：君德及其修养70-72
　　·第三节 孟子的君道论72-84
　　·一、为民：君主为政的根本目的73-75
　　·二、仁政：君主仁德实现途径之一75-77
　　·三、得人：君主仁德实现途径之二77-79
　　·四、尽心知性：君德及其修养79-84
　　·第四节 荀子的君道论84-97
　　·一、君主是治乱的根源84-85
　　·二、能群：君主活动的本质85-88
　　·三、“审之礼”：肯定“势”与“法”88-91
　　·四、得人、用人问题91-94
　　·五、积德与解蔽：君德及其修养94-97
　　·第三章 道家的君道论97-157
　　·第一节 老子的君道论97-116
　　·一、“为无为则无不治”治道范式98-102
　　·二、侯王的决定性作用102-105
　　·三、君德修养论105-111
　　·四、君德实现论111-116
　　·第二节 《黄帝四经》的君道论116-134
　　·一、《四经》的核心是讨论君道117-120
　　·二、形名：对君道实现的制度的肯定120-126
　　·三、文武之政：君道实现126-129
　　·四、位：对势的肯定及其运用129-131
　　·五、德积者昌：君德论131-134
　　·第三节 《管子》“四篇”的君道论134-141
　　·一、“心治是国治”的为治思路135-136
　　·二、修心正形：君德修养136-138
　　·三、名正法备：君德实现138-141
　　·第四节 《吕氏春秋》的君道论141-157
　　·一、君主在治乱中作用142-144
　　·二、养天之所生：君主活动的本质144-146
　　·三、正名审分与教：君主制臣之法146-149
　　·四、托爱利以行威：君主运用刑罚的原则149-151
　　·五、反诸己：君德及其修养151-157
　　·第四章 法家的君道论157-209
　　·第一节 慎到的君道论157-166
　　·一、立君：止争通理158-159
　　·二、人情自为与势位159-161
　　·三、蓄臣与用人161-162
　　·四、君主与法162-164
　　·五、“无知之物”：君主的内在素养164-166
　　·第二节 商鞅的君道论166-178
　　·一、为政是君德的实现过程166-171
　　·二、抟民力之道171-173
　　·三、赏罚之道173-174
　　·四、治官之道174-176
　　·五、自得者得天下176-178
　　·第三节 《君臣》篇的君道论178-192
　　·一、君主活动的特点180-184
　　·二、以君为首的组织图式184-187
　　·三、赏罚与礼教187-190
　　·四、治家问题190-192
　　·五、上之人务德192
　　·第四节 韩非子的君道论192-209
　　·一、“术论”针对的问题与“君术”的功用193-197
　　·二、“君术”以虚静为体197-202
　　·三、“君术”以形名为具202-204
　　·四、“君术”以因循为用204-209
　　·第五章 儒、道、法君道论体现的为治思想209-237
　　·第一节 君道与治道：由德性通往秩序209-217
　　·一、“德治”是儒、道、法的共识210-212
　　·二、治国归于治心212-215
　　·三、由内圣到外王215-217
　　·第二节 儒、道、法的“大一统”权力结构观217-227
　　·一、心、形维度218-222
　　·二、父、子维度222-223
　　·三、师、友维度223-226
　　·四、“大一统”权力结构观的启示226-227
　　·第三节 先秦约束君权的制度与理念227-237
　　·一、先秦约束君权的制度设施227-230
　　·二、支撑君权约束制度设立的理念230-232
　　·三、由诸家谏论进一步看先秦君权约束制度与理念232-237
　　·结论237-241
　　·参考文献241-253
　　·攻读博士学位期间取得的科研成果253-255
　　·致谢255
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  本文关键词：先秦儒家、道家、法家君道论研究，由笔耕文化传播整理发布。