先秦儒家、道家、法家君道论研究

【作者】 柴永昌；

【导师】 张岂之；

【作者基本信息】 西北大学 ， 中国史， 2014， 博士

【摘要】 春秋战国时期是中国历史上的一大变动时代,寻求政治秩序重建是诸子立说的基本用意。如何重建政治秩序?解决治道的根本在哪里?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。更多还原

【Abstract】 Almost all the pre-Qin scholars were deeming that the monarch played a decisive role in the national governance, they considered how to be a King as the key point of the reconstruction of political order, and this is the primary reason that the pre-Qin scholars pervasively focus on the Jun dao (君道).Jundao is the basic principles and norms that monarch should follow,and also the core of the pre-Qin scholars thinking about how to solve the problem of governance. Jundao is not abstract but embodied in the monarch administrative activities.How to maintain the authority, how to use the system, how to choose and employ persons and how to strive for virtues constitute the main contents of the activities of monarch, the Jundao theory of pre-Qin Confucianism, Taoism and Legalism mainly revolves around these issues above. Researching through the theory of Jundao,the thinking of pre-Qin Confucianism, Taoism and Legalism is of a certain significance for the further studying on the history of pre-Qin politics and thought. So far, the academic researching on the issue is still not enough in-depth and systemic.The first chapter of this paper mainly illustrates the Jundao theory origin of pre-Qin scholars.In the beginning of the Zhou Dynasty, rulers emphasized the key point of ruling a country was whether the monarch had virtue or not. The concept of Dezhi (德治) forming in the early Zhou dynasty became the important thought resources of the pre-Qin scholars’thinking about the problem of political order reconstruction.In the Spring and Autumn period, the maintaining social system was damaged. Even though facing the disorders of subject killing their master and son killing the father, the scholars still considered whether the king had virtue or not is the reason of the country’s vicissitude. These preliminary discussions of the monarch’s administrative activities can be regarded as the prelude of the Jundao theory of the pre-Qin scholars.The chapter2,3and4make a detailed discussion about the Jundao theory of Confucianism, Taoism and Legalism.From the point of Confucianism, Confucius considered that only the monarch with virtue could make the country to be order. He claimed to use Li (礼) to govern the country, emphasized that the monarch should be humane.At the same time, he affirmed the effect of punishment in the monarch’s governing. Confucius’theory of Jundao laid the foundation of the theory of Jundao of pre-Qin Confucianism. The prominent feature of Da-Xue and Zhong-Yong’s theory of Jundao is exploring the universe and humanity to deepen the understanding of the moral cultivation of monarch. Mencius thought that the basic purpose of political activities of the monarch was for the people. Only when the monarch can put Renzheng (仁政) into implementation and appoint talented people could the monarch’s heart of humane be presented to the people. On the basis of inheriting the Confucian thought, Xuncius thought that the essence of the monarch was to make the people live in harmony. He stressed that the monarch should not only be humane, but also be modest, concentrated, and peaceful.From the point of Taoist, Lao Zi thought that the country could be governed only by the monarch’s Wuwei (无为). He stressed that the monarch should be modest and peaceful. Lao Zi’s theory of Jundao laid the foundation of the theory of Jundao of pre-Qin Taoist. The Huang-Di-Si-Jing which inherited the governance theory of Lao Zi, proposed a set of complex theory about Ming (名) and Xing (形) to affirm the using of governance system in the process of monarchy goverment.Guan-Zi Si Pian thought that the ruling of the monarchs is controling their hearts essentially.Lv Shi Chun Qiu thought that the one who could foster the lives created by the god without damaging their growth was so-called the son of heaven, which formulated deeply about the nature of the monarch.From the point of Legalism, Shen Dao thought the nature of human was self-interest,monarch could make people obey only by power.Shang Yang emphasized the importance of reward and punishment in monarch governing country.He thought monarch could make people happy to be a farmer and have the courage to combat as a soldier through reward and punishment.Monarch and Subject,one article in Guan-Zi,thought the features of monarch activities were mading a plan, putting the proper people in the corresponding official position and assesssing the officials through institutions.Han Fei zi considered that monarch should have the characters of modesty and quiet and apply the way of Xun Ming Ze Shi to assess the officials.The fifth chapter summarizes and analyzes the thinking of governing country revealed by the Jundao theory of pre-Qin Confucianism, Taoism and Legalism.This paper argues that the same characteristics in all these three theories of Jundao are emphasizing the fundamental role of monarch in governing country, regarding the matter of monarch governing country the question how to be a monarch and relying the building of the political order on monarch character.By discussing the relationship between monarch and subject, pre-qin scholars thought the power of monarch and subject was integrated, the power of monarch played a leading role in the power of subject,no power in the state power system could really limit the power of monarch, and the normal run of the national power depended on the using of the monarch power.The Jundao theory of the pre-Qin Confucianism, Taoism and Legalism showed the limitation of theory in solving the problems of governing country.更多还原