【作者】 马婷婷；

【导师】 熊铁基；

【作者基本信息】 华中师范大学 ， 中国古代史， 2011， 博士

【摘要】 无论是历史学还是哲学、心理学,“情”都是一个重要的研究对象,回顾前人对汉代“情”的研究,多是在探讨人性论时有所涉及,将“情”视作独立的个体展开系统论述的不多。汉代对“情”的认识是存在重大的发展演变的,情与礼、法的冲突及交融对当时及后世产生了重要的影响,本文以“情”为突破点,重点研究汉代学者们对“情”的阐释和论述(简称“情论”),并探讨汉代制度、社会层面呈现的情与礼、法关系的变动。根据先秦秦汉时期学术界论“情”的特点,本文把汉代的“情”大体划分为两个层面。一个层面是根据“情”的不同性质划分为自然情感和道德情感。自然情感是情的原始、自然义,多涉及人的自然情绪和生物性欲望。与自然情感对应的就是道德情感,如涉及到仁义的恻隐之心、羞恶之心,墨家提倡的兼爱等等。情的原始自然义和伦理道德义两个概念没有绝对的界限。另一个层面是根据“情”的主体的不同类型分为个人情感和社会情感,个人情感是个人对事物产生的情感,社会情感是指意识形态影响下的社会合成的情感价值观念,在汉代占据主流的社会情感体现为以儒家伦理道德为核心的情感价值观。从思想史角度来看,汉代学者们的情论各有特色,本文提炼总结出以下几节：《淮南子》的适情论,董仲舒的天道与人情说,刘向的人格塑造论,王充起事生情、以礼防情论,王符关注现实的情感论,苟悦性动生情、化情原心论等,这些人物的情论体现出时代嬗变的特性,《淮南子》的适情论顺应了汉初安顺处世的情感诉求,董仲舒的天道人情观从性情角度为霸王道杂之的理念做了铺垫。到了东汉,一方面《自虎通义》承接董仲舒的天人合一套路,其情论附着了神学气息,情被贴上了先验性和神秘性的标签。另一方面,非官方的情论转移到传统儒家修身齐家治国的套路上来,王符、苟悦等人的情论注重礼对情的矫止,强调自我反省和情志的锻炼。情的主旨从达道、王霸转移到了修性,体现出时代嬗变的特性,同时认识论上也发生了从重视情的人文到重视礼的理性这样一个转变。除了由于时代嬗变而导致情论特点的不同,两汉的情论共同之处在于重视道德的实现,希望以君子为代表的道德精英们,运用自律、推己和移情等手段,通过情感的培养来塑造德性,发挥他们道德模范的影响,达到维护宗族的稳定、引领和规范社会的目的。汉代是中央集权制度确立的时期,制度层面有一个重要的转变,就是引礼入法,或称作引礼入律,这是霸王道杂之的具体体现,引礼入法的过程中的一系列重大标志性事件,充分展现了情感如何从感性冲动付诸到理性实践,以及法制的严肃性和权威性又是如何被道德化的情感逐步消磨和软化的。在引礼入法这个过程中,情感因素起到了重要的黏合作用,“情”是礼法一直在寻求的结合点,是“情”打开了法律的缺口,也弥补了法律的不足。以“情”为奠基和桥梁,刑不至君子、存留养亲、亲亲相隐、恤刑、不孝入律、原情论罪等法制改革将礼的精神,如等级观念、忠、孝、三纲六纪等,注入到立法精神中,并成为法的灵魂,对抗性的礼与法逐渐融合起来。情与礼、法的关系是一个纷繁复杂的永恒主题,它既是一种抽象的思想认识,又和人的日常生活密切相关,对社会风气有着重要的影响。汉代情与礼法关系在思想上的变动也引发了社会风气的转变。这个转变表现为地方官员在断案时哀矜折狱,执法时务求宽大,十人在生活中抑情崇礼来标榜德行。一方面,道德情感中的恻隐之心成为标榜仁德的标志,严肃的法律被宽宥之心软化地含情脉脉,并影响了此后的法律精神,合情成为优先于合法的追求目标。另一方面自然情感中自发的生物性欲望则被抑制,自然情感被注入了道德伦理的内核,人们对情的认识从适情、安情、体情走向了抑情、灭情。汉代以伦理化、规范化的儒家情感价值观为核心形成了一套社会控制体系,以此为基石构筑起政治权利的大厦。这种在情感价值观从根本上来说是限定在宗法社会的架构中的,它依靠族长的人格权威,以血缘为前提的等级性情感维系为基础,共同铸造了社会的稳定。一旦失去这块宗法社会的土壤时,这种以血缘亲疏决定情感价值的观念就会受到冲击,建立在这种情感价值观念上的纲常伦理就会日渐失去人心。更多还原

【Abstract】 Whether regards to history, philosophy or psychology, "emotion" is an important research subject, but previous historians hadn’t paid too much attention on this project, as they didn’t regard it as independent study target. The emotion theory of Han dynasty had changed a lot, and the conflicts and combination of emotion and Li, emotion and law had an important influence on the Han dynasty and later. The paper took "emotion" as a breakthrough point, trying to explore the relationships between emotion and Li, emotion and law.According to the characteristics of academia theory of emotion in pre-Qin and Qin Han dynasties, the paper roughly divided "emotion" into two levels. The first level is natural emotion and moral emotion, which was defined according to the different nature of emotion. Natural emotion refers to the original feeling, such as primitive and biological desires. Moral emotion refers to moral feelings, such as sense of compassion, shame, universal love etc. There are not fully boundaries between natural emotion and moral emotion. Another level is personal feelings and social emotion, which was defined according to different types of the emotional body. Personal emotion means individual feeling to things, while social emotion refers to the synthesis of emotional concept of value under the influence of social ideology. In Han dynasty, the dominant social emotion is emotional values with Confucian morality as its core.From the aspects of thoughts, the emotional philosophy in Han dynasty had distinguishing features, such as the theory "suitable emotion" by Huai Nan Zi, "consistency between TianTao and human emotion" by Dong Zhong-shu, "personality molding philosophy" by Liu Xiang, "emotion inspired by environment and LI’s control on emotion" by Wang Chong, "the emotional theory focused on reality" by Wang Fu, "emotion inspired by Xing and mind control on emotion"by XunYue.All these theories showed characteristics of rationalization and politicization as times changes. Huai Nan Zi’s "suitable emotion" theory adapted with the social condition in early Han dynasty, DongZhongshu’s philosophies were the basis of the theory of BaWangTao. In eastern Han, on the one hand, BaiHuTongYi followed Dong Zhong-shu’s mode, which put mysterious label on theory of Emotion. On the other hand, unofficial emotional theory transferred the theme to traditional culture of Confucian morality, such as Wang Fu and XunYue’s theories took attention on morality. In conclusion, the main theme of emotional theory in Han dynasty changed from Tao to WangBa and then to self-examination, which also reflected the transformation of epistemology from humanity to rational value of Li. In addition to the changes, emotional theories in Han dynasty had common characteristics which mean they emphasized the realization of morality, hoping people to pursue self-perfection through emotional training, so as to maintain the stability of society as well as lead and supervise the morality of society.The centralization system was established in Han dynasty, and the introducing of Confucianism into laws was an important change in this period, of which a series of major landmark fully showed how the emotional impulse changed into social practice, and how the seriousness and authoritative of legal system gradually corroded by moralized emotion. In this process, the emotional factors played an important role, which opened the legal gap, made up for the deficiency of law. Emotion were foundation-laying and Bridges, by "keeping the gentleman out of punishment", "Relatives conceal crimes", "Exemption from disadvantaged groups" etc. Hierarchy, loyalty and filial were injected into the legislative spirit, and then became the soul of law. The competitive Li and law fused gradually.The relationships between emotion and Li, emotion and law are a complicated eternal theme, which is not only a kind of abstract thought, but also closely related to the social atmosphere. It initiated the social climate change in Han dynasty, which means local officials showed deeply kind heart in trial cases, and the custom of "emotion controlling and li following" emerged in the society. On the one hand, moral emotion of benevolence become flaunt symbolize marks, serious law was softened. On the other hand, spontaneous biological desires were inhibited and natural emotion is injected into ethical kernel, the understanding of the emotion changed from soothing towards controlling and destroying.Regarding Confucian emotional values as the core, Han dynasty formed a set of social control system, on the base of which, political power mansion was finished. This kind of emotional value was fundamentally limited in the patriarchal society, relying on the blood relations. If the social soil of patriarchal clan lost, emotional value concept based on the blood will be affected. Gang Chang ethics built on the emotional value will increasingly become unpopular.更多还原