【作者】 孙颖；

【导师】 高瑞泉；

【作者基本信息】 华东师范大学 ， 中国哲学， 2009， 博士

【摘要】 在前人研究的基础上,本文着重考察韩非政治思想及其哲学。中国传统政治是一个独特的系统,有自身的哲学基础和具体的制度设置。本文将韩非政治思想视为该系统中一个重要部分,加以诠释。特别注意在相关范畴的关联中诠释韩非政治思想的基本范畴,如“法”、“术”、“势”、“公”、“私”等,力图在先秦的语境中准确地探求其内涵,并希望以此推进对中国传统政治观念的研究。韩非的政治思想有其哲学基础,这主要体现在他的道理观、人性观与历史观中。本文注重在古代哲学的逻辑发展进程中考察上述观念。在“道”的问题上,《黄帝四经》所体现的“黄学”思想与老子思想,在关于“道”之本原性方面的看法是相同的,体现了黄、老对待“天命”问题的类似立场;同时“黄学”又不同于老子“以无为道”,而是以“虚”、“有”释“道”,更具客观性,韩非关于“道”的思想与黄学较为接近。受荀子的影响,韩非的“理”则颇具能动意味。关于韩非的人性论,近年有对传统“性恶说”、“非道德论”的理论质疑,本文认为以“欲”、“利”分解韩非“性恶论”的理由有其局限性,而韩非人性问题上的“非道德主义”则是其“法”、“术”、“势”一体化政治思想形成的哲学基础,不应被忽视。在历史观问题上,韩非强调时代的变化,其“今胜于古”的立场和独特的论证方式,表明他的历史观颇类似历史进化论,但并不是完全的历史进化论,因为他没有对历史未来的设定。只有理解韩非的历史观才能理解他在“古今之辩”中的立场以及“备变”思想。在上述哲学思想基础上,韩非展开了其政治哲学——关于理想政治的原则及其辩护的理论。在国家的问题上,他认识到当时的诸侯邦国已经成为一种独立的政治实体这一现实,用客观的、唯物的方法揭示了国家这种政治实体与“权力”的关系,在“争于力霸”的诸侯国政治中,形成自己完整的国家政权观,即对外主张伸张国力,对内主张集权主义。韩非以“治”为政治理想,他思想中存在着一个“有治”的“理想国”,同时他又现实地面对以力相争的当下,“富国”、“强兵”就是他在理想与现实之间确定的政治目标。韩非的“法治”不是现代政治哲学意义上的“法治”,但是作为先秦政治思想的一个流派,其中的理性成分也不可全部抹煞。“法治”问题是近代以来韩非研究中的中心话题之一,研究者往往从两个角度看待这一问题:作为“治术”的“法治”;与近代西方政治文明接轨的“民主法治”,是“专制”的对立范畴。这种分歧,揭示了中国当代政治哲学领域一个重要命题:现代法治民主是否可能从包括韩非在内的传统政治思想中接引出有益的资源?这本身表明了韩非政治哲学研究的意义。更多还原

【Abstract】 This article mainly focuses on political thoughts of Han Fei on the basis of previous studies. As discussed hereby, Han Fei’s thoughts are deemed and interpreted as an important part of the unique system of Chinese traditional politics which has its own philosophical foundation and specific set of the system. This article also pays particular attention to the interpretation of Han Fei’s basic issues in accordance with the relationships among relevant basic concepts - such as "Law", "Operation," "Potential," "Public", "Private" and so on - in order to disclose their content accurately with a view to the pre-Qin background and promote researches on the concepts of Chinese traditional politics.Han Fei’s political ideology is provided with its philosophical foundation, which is mainly embodied in his concept of truth, human nature and history. Hence, this article emphasizes to inspect the above-mentioned concepts in the logic development process of ancient philosophy. Firstly, concerning the primitive issues of "Tao", the thoughts of "Yellow School" reflected in the "Four Scriptures of the Yellow Emperor," hold the same opinion with Taoism; on the other hand, while Taoism considered inaction as "Tao", "Yellow School" supported different ideas and used "Emptily", "Esse" to explain "Tao", which tended to more objective and similar to Han Fei’s relevant thoughts. Secondly, with the impact from Xun Zi, Han Fei’s thinking on "Truth" carried great dynamic. During the discussion on Han Fei’s theory of human nature in recent years, both the traditional "Evil Human Nature Theory" and "Non-moral Theory" have met theoretical challenges. However, the analogy hereby suggests that the foregoing theories, which take "Desire" and "Benefit" as reasons to analyze the traditional conclusion on Han Fei’s "Evil Human Nature Theory", are limited and could not be considered as an foundation. Thus, in consideration of human nature, this fact below should not be ignored -it is Han Fei’s "Non-moralism" which constitutes the philosophical foundation of incorporate political thinking of "Law", "Operation", "Potential". Thirdly, Han Fei emphasized the changes of eras in consideration of history, his view and discuss on "Present is better than the ancient" indicate an similar position, but not exactly the same, to the theory of Evolution History, as he did not set the future of history. Therefore, only if we understand Han Fei’s view on history, his standpoints in discussing present and ancient can be comprehended correctly, as well as the "Change" ideas.In accordance with the above philosophy thoughts, Han Fei started his study on political philosophy - the ideals of the principles of political theory and related defense. Talking of country issues, he realized that the vassal states of the time had become independent political entities. Therefore, Han Fei explored the relationship between the country and these vassal states with objective and materialistic methods, created his integrated ideas on country regime among the state politics of "Power Hegemony", which prevailed external strength and internal power centralization. Han Fei also took "Governance" as a political ideal and believed that there was a "Utopia" with "Governance", meanwhile, he also envisaged the current power struggle realistically and suggested to realize the political target between the ideal and reality by enriching the state and equipping the army. Han Fei’s "Rule of Law" is not a sense of modern political philosophy, but as a genre of pre-Qin political and ideological thoughts, its rational components could not be denied. Since "Rule of Law" is a central topic of modern and contemporary studies on Han Fei, researchers usually base themselves upon two levels - taking the "Rule of Law" as "Operation", being corresponding with the modern Western world’s "Democracy and Law" which is opposite to "Despotism". The questions during the modern and contemporary studies on the above levels has disclosed an important proposition - whether there are useful resources from traditional political theory, including Han Fei’s thoughts, for modern "Democracy and Law" to learn. In fact, this proposition has already indicated the significance of studies on Han Fei’s political philosophy.更多还原