儒学与社会政治的互动

【作者】 王纪东；

【导师】 杨朝明；

【作者基本信息】 曲阜师范大学 ， 专门史， 2014， 博士

【摘要】 儒家思想一贯以民为本，推尚“先富后教”。汉承秦制，再次建立起“大一统”的皇权专制政权。在最初七十年间，社会从人口稀少，经济极度凋敝，经“文景之治”发展到了汉武朝的鼎盛之局，其发展路径与孔子“庶”、“富”、“教”的政治思想正相契合。儒家不尚“空言”，力求“见之行事”。汉初诸儒“仁以为己任”，担当起“明道救世”的历史使命。他们在“庶”的基础上以“富之”、“教之”为职志，因时制宜，切中时弊，引领社会政治走出一条和谐有序的发展路线。儒学成为官学是从汉代开始的，并由此而成为中国主流文化延绵两千余年。西汉以降，儒家学者积极入世，通过建言、著述、制定礼仪制度等方式参与政治。汉承继长年的战乱之后建立帝业，立国时，社会经济凋敝、民生困苦、百废待兴。在这样的时局之下，西汉君臣们面临着治国理路的选择问题。在一系列具体的社会问题面前，最终是儒学与社会政治形成互动，在历经固本培元、发展经济、教化社会人心三个主题显明的阶段之后，成功地在汉武帝朝臻成富强与文明并行的太平盛世。政治思想与现实治理能否结合得当，对于社会的稳定、发展至关重要。汉初七十年间，儒家代表人物凭着真知卓识，结合对时局的深刻认识，不断提出富于建设性的政治方略，使统治者逐渐认识到儒学的治世效用。从而使儒家的政治思想真正见用与社会政治。汉初政府是比较开明的，君臣们拨乱反正，关心社会和民生，积极的从儒学中学习并汲取治理国家的经验，从而推进了儒学与社会政治的互动。秦汉之际处于中国历史社会转型时期，从政治上说，秦政法家后来视儒学如仇雠，秦始皇统治时对其进行严酷打压，儒学一度陷入危局；汉兴，大一统政治和皇权专制的模式承袭秦制而来，而且不断趋向于完备。儒家民本思想与专制体制的矛盾仍然存在。在这种情景下，儒家学者本着“中道”之理念，灵活变通协调着方方面面的关系，坚持不懈地与时俱进、放眼全局，始终志在和谐天下。对儒学而言，汉初统治者在现实治理中，清醒地认识到儒家思想，如“仁德政治”、“礼法兼用”、“德主刑辅”、“富而后教”等为治理路，是巩固政权和长治久安不可或缺的治世圭臬，从而尊儒学为正统。因此，汉初七十年，社会政治与文化思想值得深入思考。本文着力于儒学与社会的互动研究，这其实是由儒学的特质所决定的。儒学高度关注现实社会，是专于社会治理的学问。因此，在汉初又表现于社会政治的研究，也就是说，儒学与汉初社会关联密切、互为表里。儒学主“和”，一贯以和谐社会、和顺人心、和睦家庭为思想础石，这就必然要求它对社会发展的内在逻辑具有宏观、严谨的认识。通观西汉前期历史，孔子庶、富、教社会发展三阶段说与其历史实际正相契合。毫无疑问，拥有足够的人口是一个社会政权存在的基础，在此之后，就要发展社会经济，解决人民的温饱、生计问题，否则就根本谈不上稳定；在社会富庶、民生裕足以后，就要提倡教化，如果社会没有正确的道德观念，缺失人文信仰就永远称不上真正的强盛，要想长治久安亦会成为空谈。道德问题是儒学的核心问题，是儒家文化最根本的问题，若要使社会崇尚人文道德，中国古人认为通过“以六经为教”实为最有效的途径。汉初社会在国力强盛、财资盈溢时，卓然选择推尚仁爱教化，大力发展儒家教育事业，最终臻成大汉王朝赫赫文明的繁华盛世就可视为显证。儒学对汉初社会发展具有指导性作用，同样，汉初现实治理实践也影响反作用于儒学，从而促进了汉代新儒学的形成，这对于研究儒学与今天的社会发展问题颇具现实意义。更多还原

【Abstract】 Confucianism always attached importance to the people, and is still pushing the way of “toteach after becoming rich”to running a country. After Qin Dynasty, Han Dynasty established aunited imperial dictatorship. During the first seventy years, the population was very small andthe economy was extremely depressed. After“the rule of Wen and Jing Emperor”, in the WuEmperor period, the country developed to the peak prosperity. Its development path accordedwith Confucius political thought，which is called “General”,“Rich”, and “Teach”.Confucianism does not advocate “empty talk” but insists “behave after seeing the act”. TheConfucian scholars during the first seventy years of Han Dynasty practiced benevolence as theirresponsibility and undertook the historic mission of saving the society. They put "to let be rich"and "to teach" as their ambition. They insist doing the right thing at the right time and criticizingthe current social evils in order to lead out of a harmonious and orderly social and politicaldevelopment path.Confucianism became the official school from the Han Dynasty, thus becoming themainstream of Chinese culture which has been stretching two thousand years. After the WesternHan Dynasty, Confucian scholars went into the society and participated to the political systemactively, through the ways of suggestions, writing, devising rules of manners. After long years ofwar, Han Empire was established but at the beginning of the statehood, the social economy wasdepressed, the people were suffering the hardships, and everything was waiting to be done. Inthis current situation, the Western Han Dynasty’s monarch and his subjects were faced with thechoice of ruling the country. In the face of a series of specific social problems, ultimatelyConfucianism and social political became in interaction. After three theme stages which includesconsolidation of foundation, economic development, and social education, the country becameinto a highly civilized and peaceful prosperity successfully during the Wu Emperor period.It is very important for social stability and development that whether the political thoughtand reality governance can combine properly. During the first seventy years of Han Dynasty,Confucian representatives with real ideas and vision, and combining with the profoundunderstanding, continuously put forward constructive political strategy, made the rulersgradually realize the utility of great men of the Confucianism. So that the Confucian politicalthought was applied to the real social politics. Early Han government was open-minded, theemperors and ministers brought order out of chaos, concerned about social and livelihood of thepeople, and actively learned from the Confucianism and draw on experience of managing acountry, so as to promote the interaction between Confucianism and social politics.From Qin Dynasty to Han Dynasty, this period is China’s social and historical transition. Politically, legalist took Confucian for enemies, and used to harsh crackdown on Confucianism.In Han Dynasty, the unification of politics and the autocratic imperial power inherited from QinDynasty constantly tend to perfect. The contradiction between Confucianism and authoritariansystem still existed. In this scenario, the Confucian scholars in line with the concept of the“middle path”, flexible coordination with all aspects of relationship, was always keeping inpace with the times, looking at the global, tirelessly for a harmonious world. The early Hanrulers clearly understood the Confucianism, such as “humane politics”,“Confucianismcombination”,“morality given priority over penalty”and “rich and then teach”, wasindispensable to consolidate power and long-term peace and order. So Han dynasty rulersconsidered Confucianism as orthodoxy. Social politics and culture in the first seventy years ofHan Dynasty are worth thinking over and studying.As for this paper, the author focuses on Confucianism and social interaction research, whichis determined by the characteristics of Confucianism. Confucianism, paying more attention torealistic society, is designed in social governance of learning.Therefore, Confucianism also study social politics in the early Han dynasty, that is to say, it isclosely related to the society. On the basis of harmonious society, heart and family, the coreconcept of Confucianism is “harmony”, which requires the macro and rigorous thought to thesociety development.Throughout the early history of the western Han dynasty, three stages of Confuciuscorrespond to the actual history. There is no doubt that enough the population is a foundation ofthe existence of social regime. After that, the county has to develop social economy, solve theproblem of food, clothing and livelihood, otherwise no stability. Then, it becomes rich andabundant enough, civilization has to be advocated. There is no true prosperity without correctmoral concept and humanistic beliefs. Moral issue is the core of Confucianism and thefundamental problem of Confucian culture. Ancient Chinese thought “images as teaching” wasthe most effective way to advocate humanistic moral. Early Han dynasty advocate “Renai”civilization and vigorously develop the Confucian education career when its national strength isstrong, which eventually become a clear proof of renowned civilization. Confucianism plays aguiding role in the early development of Han dynasty, at the same time the early governancepractices also adversely affect the Confucianism. The process promotes the formation of newConfucianism, which has practical significance for the study of Confucianism with today’s socialdevelopment problem.更多还原