中国古代思想史上的荣辱观

【作者】 郑宏颖；

【导师】 武东生；

【作者基本信息】 南开大学 ， 马克思主义理论与思想政治教育， 2009， 博士

【摘要】 本文专题研究中国古代思想史上的荣辱观。以古代荣辱观的形成和发展为“经”,以荣辱观确立、教育和修养的理论逻辑为“纬”,探究古人讨论荣辱观的主要理论依据、分析古人关于荣辱观在社会生活中的作用、意义、荣辱观与社会风气以及与国家治乱、个体德行的关系,如何在社会上确立正确的荣辱观、个体怎样培养知耻心等方面的思想和论述,以期对中国古代思想史上的荣辱观作比较系统的梳理和研究。全文分导论、六章正文和结束语三部分。导论部分主要包括对基本概念的界定、已有研究述评、研究意义、方法说明等内容。第一章,中国古代荣辱观的发展历程。通过梳理、分析中国从殷周至鸦片战争前的古代荣辱观发生、发展、演变的历史特点和逻辑规律,大体上将其划分为六个时期:殷周时期是我国古代荣辱观发展的萌芽期;春秋战国时期是我国古代荣辱观发展的奠基期;秦汉特别是两汉时期是我国古代荣辱观进一步确立的时期:魏晋南北朝隋唐时期是我国古代荣辱观的整合嬗变期;宋至明中叶是我国古代荣辱观发展的完备和定型期;明中叶至鸦片战争时期是中国古代荣辱观的衰落期。并在此基础上阐释了在各个不同的历史时期思想家们的荣辱思想在中国古代思想中的独特意义。第二章,中国古代荣辱观的人性论基础。古人阐释荣辱问题及讨论荣辱观教育和修养的可能性、必要性问题,有其深刻的理论探索,其中尤以关于人性的思考最为直接。这一部分着重阐述了古代思想家们对人性的不同理解和说明,以及由此决定的他们在社会教化、个体修养的可能性和必要性问题上的主张,和以人性论为基础提出的关于如何树立正确荣辱观的途径、方法等问题上的看法。第三章,治乱在风俗知耻为大端。荣辱观作为一种价值观,在社会生活中发挥着价值导向的功能。这部分深入、系统地探讨了古代思想家们关于确立荣辱观与培育良风美俗及如何移风易俗以实现天下长治久安的问题。天下的治乱、社稷的安危,始终是中国古代政治家、思想家们思想的中心和议论的要题。中国古人认为“天下之治乱,系乎风俗”,国家政治与社会风气密切相关:风俗不仅表征社会的荣衰,还在一定意义上决定国家的安危治乱;而“风俗之美,在养民知耻”,匡正社会风俗,要从知耻做起。第四章,义以为上明义重公。荣辱观作为一种价值观还表现为价值尺度、评价标准,它决定了人们对荣与辱的判别和取舍。中国传统荣辱观把“义”作为分辨是非、善恶、美丑的根本标准,强调“义以为上”。中国古人认为,“人贵在有义”这是人区别于禽兽的根本标志,也是人们积极向上、实现道德自觉的前提。在中国古代道德文化中,“义”是表示适宜、正当、合理的范畴。“义以为上、明义重公”是中国古人选择道德行为的标尺和应该做什么、禁止做什么的约束性规范。因此,“义以为上”也就成为古人道德修养、树立正确荣辱观的原则。第五章,赏誉同轨上行下效。从实际操作层面研究中国古人关于荣辱观教育的途经和手段的相关思想。主要涉及“赏誉同轨、非诛俱行”和“上行下效、匹夫有责”。德与法是社会的两种基本规范,教化与刑政,在社会治理中有各自独特的功能和作用形式。中国古人认为,形塑良好社会风气,确立正确的荣辱观,柔性的道德教化、社会舆论务求与刚性的刑政赏罚要协调一致。为国从政者的思想行为具有道德上的表率作用,会对民众产生示范影响,倡导为官从政要率先垂范。而且社会治乱及风俗美恶,真正的基础在广大社会成员的个人道德修养。因此,每个社会成员应从自己做起,担当移风易俗的责任。第六章,荣辱在己知耻近勇。讲求道德自觉,是中国古代道德文化的重要传统。中国古人认为,只有通过“立成圣成人之志”,“省察责己、慎言慎行”,“知耻近勇、改过迁善”等主要途径,才能树立起知耻心这个立世成人的“大节”。中国古代的思想家把立志当作个体修养的第一步,认为不论自己贫贱或富有,地位尊贵与低下都要以追求高尚的道德人格为志之所向。古代贤哲认为,人能经常自我反省,时时处处辨察自己思想和言行中的善恶、是非、美丑,严于自我批评,既是“羞恶之心”的“发见处”,又是操存涵养知耻心的基本工夫。中国古人将勇气看作个体的一种基本修养,特别强调人应勇于改过迁善。认为人立下成圣成贤的志向以后,要按照道义标准反求诸己,悔悟、自责于已然的过错,羞恶、自律于未然的不善,则需要勇毅的品德。结束语:传承中华文明弘扬传统美德中国古代荣辱观,产生于剥削阶级时代,其中自然会夹杂一些错谬的、腐朽的内容,也会受到历史发展、人们认识水平的制约,会带有深刻的时代烙印。但中国先哲在荣辱观与社会风气以及国家治乱、个体德行的关系,如何在社会上确立正确的荣辱观、个体怎样培养知耻心等问题上的思考和积累的经验在今天仍然具有重要的现实意义。树立社会主义荣辱观,加强思想道德建设,是建设社会主义核心价值体系的基础性工程。只有全体社会成员都能在时代的要求中明荣辱之分,知荣弃耻,褒荣贬耻,扬荣弃耻,才能使社会主义核心价值体系有所依托,有所体现,才能形成强大的精神力量,推动中国特色社会主义事业的全面发展和社会的和谐进步。以“八荣八耻”为主要内容的社会主义荣辱观弘扬了中国古代文化中的荣辱思想,推陈出新,使当今社会的道德规范具有很强的时代性,鲜明的历史传承性和民族性。研究和学习古代贤哲在道德建设方面积累的智慧和经验,无疑有助于今天的人们深刻认识荣辱观,有助于全社会牢固树立社会主义荣辱观。更多还原

【Abstract】 This paper studies the topic that is the concept of honour and disgrace in the history of Chinese ancient thought. Along the history of its formation and development in ancient China, following the theoretical logic of its establishment, education and culture, the paper studies the theoretical evidence for concept of honour and disgrace in ancient China, which contains much idea and discussion from the Chinese ancients on its function and meaning in daily life, the connection with social trends, peace and disorder of the state and individual virtue, how to establish correct concept of honour and disgrace in society and bring up individuals to have consciousness of shame. As a result, the paper reviews and researches systematically the concept of honour and disgrace in the ancient Chinese culture.The paper consists of three parts which are the introduction, six Chapters and the conclusion.The contents of the introduction are the definition of some basic concepts, the summarization of research findings, meaning of the study and the explanation of research methods.Chapter One tells the developing process of the concept of honor and disgrace in ancient China.By specifying the history of its origin, development and evolution and analyzing its historical characteristic and logical law of the concept of Chinese ancient honor and disgrace. We can divide its history into six stages on the whole. It originates in the Shang Dynasty and the Zhou Dynasty, and it is based in the Spring and Autumn Period and the Warring States Period and is established further in the Qin Dynasty and the Han Dynasty. It evolves and is integrated from the period of the Wei Dynasty to the Tang Dynasty. The period from the Song Dynasty to the Middle of the Ming Dynasty is the stage in which it is completed and perfected, and the period from the Middle of the Ming Dynasty is its declining stage. This chapter amplifies that the thought of the different thinkers had the particular significance in the ancient Chinese culture.Chapter Two tells what is the basis of human nature’s theory to the concept of honor and disgrace in ancient China.Referring to the probability and necessity of the education and virtue of the concept of honor and disgrace, the ancients had much theoretical exploration and especially studied directly the human nature, about which there are different understandings for different thinkers. As a result, they raised different opinions in the probability and necessity of social instruction and individual self-cultivation and argued about how to build the concept of honor and disgrace.Chapter Three tells that order and disorder depends on social customs, especially being shamed. Being a value, the concept of honor and disgrace plays an important role in value orientation. This chapter discussed views on the relation between building the concept of honor and disgrace and bringing up fine customs and how to make sure long-term stability by changing prevailing habits and customs of the ancient thinkers in depth. The order and disorder of the state and the safety and danger of the country are the central topic of the ancient Chinese politicians and thinkers all the time. The ancients thought that the social conduct was so important for the political instability that the customs were not only the token of ups and downs of the society, but also determined the order and disorder of the country. The question for customs was to bring up a man being ashamed.Chapter Four tells the moral code in ancient China was that the righteousness and public is given top priority. As an evaluation criterion and a measure of value, the concept of honor and disgrace determines how to distinguish and make choice between honor and disgrace. The traditional Chinese concept of honor and disgrace considered the righteousness as a standard to know right from wrong, to distance between good and evil and to differentiate between beautiful and ugly. The ancients thought it was that the righteousness distinguishing human beings from the animals. It also was the premise of self-cultivation for people. In the ancient Chinese ethics, the righteousness was a category to mean property, honesty and rationality. To give the righteousness and public top priority was the important criterion in the moral life and was also the principle of moral cultivation and building the concept of honor and disgrace in ancient China.Chapte Five tells a practical principle that rewards should be given together with recognition and the subordinates follow the example set by their superiors. The part contains much idea of the ancients on how to conduct education on the concept of honor and disgrace practically. The ancients considered rewards should be given together with recognition while punishment should be taken together with condemnation and the subordinates followed the example set by their superiors while every man had a share of responsibility. Morality and law are two basic social rules so that enlightenment and penalty have respective function and effect. The ancients thought that creating good social conducts and building right concept of honor and disgrace, the morality and public voice must be in line with the penalty. The political leaders were moral models and their conducts had important influence to the masses. They must do best. In addition, the real foundation for training good social conducts was the personal self-cultivation. As a result, every man should form good social customs in his turn.Chapte six tells the concept of honor and disgrace is a sensation by oneself. Self-cultivation is an important moral tradition in ancient China. A man being ashamed is a hero. The ancients considered that people who had senses of shame only undergo the process of aiming, self-examination and mending. Aiming was considered to the first stage. It was advocated for everyone to pursue noble personality whether he was poor or rich, humble or honorable. The sages said self-examination and self-criticism were not only the approaches to be shamed but also the basic work to cultivation. The ancients that it was very important to mend and learn virtue. After aiming to be a sage, self-examination and self-discipline was a blood-and-guts virtue.The conclusion calls to inherit Chinese Civilization and to carry forward traditional virtues. The concept of honor and disgrace contained some wrong things because of the limitation of the age. It was also bound by the social conditions and understanding level and had the brand of history. However, the opinions on the concept of honor and disgrace of the ancients are still practical and useful today. Building the socialist concept of honor and disgrace and promoting ideological and ethical progress are the basic projects to construct the socialist core values. The construction comes true only when every man has a share of responsibility. Then a major powerful mental energy will improve the cause of socialism with Chinese characteristics and make sure the whole society harmony and progress. The socialist concept of honor and disgrace, containing mainly eight honors and eight disgraces, carries forward the traditional idea of honor and disgrace and brings forth the new so that it exhibits the characters of historicity, contemporary spirit and nationality. It is necessary to study and learn the wisdom and experience of the oracles in the ethical progress, which is helpful for people to fully understand the concept of honor and disgrace and to firmly establish the socialist concept honor and disgrace.更多还原