【作者】 张永祥；

【导师】 方勇；

【作者基本信息】 华东师范大学 ， 中国古代文学， 2013， 博士

【摘要】 本课题是从学术史的角度对孔学的产生和发展所作的一次断代性、全方位的动态考察。我们重点关注了三个方面的内容：首先,我们着力勾勒出对孔子思想的产生有重要影响的社会背景、政治制度和历史文化渊源；其次,我们重点突出了孔子思想学说本身的思想内容与逻辑构成；第三,我们用大部分篇幅探讨孔子思想学说在先秦时代传播过程中的保真与变异,并努力揭示出变异背后的深层原因,力求准确再现孔学在先秦时代的演变轨迹。本课题主体章节安排如下：第一章,孔学兴起的历史文化背景。主要分三个部分加以介绍：第一,孔学的思想文化背景。我们主要从礼、乐与德三个核心概念的辨析入手,重点在弄清楚三者相互关系的基础上,为深入了解孔子学说提供一个较为全面的思想文化背景。第二,孔学的社会历史背景。我们从封建宗法等级制度的形成与崩溃过程、礼乐文化的畸形繁荣、知识分子的人生选择以及当时三次大的社会思潮等几个方面入手,力图完整勾勒出孔子生活时代的社会文化状况。第三,简要回顾了孔子的个人性格、身世和家世,以求从中找到能够解释孔学形成特点的逻辑线索。第二章主要是谈孔子思想学说的主要内容。第一,天人合一论。孔子继承了周公以来对天人关系的思考模式,但摒弃了其中的宗教神学色彩,转而吸取春秋以来人文主义思潮的思想成果,自觉为天人关系注入更具人文色彩的理性内容。这种新的天人关系强调人的理性精神能主动从天道规律中汲取智慧,引导现实生活趋于秩序化、合理化,最终走向社会大同。第二,仁德关系论。我们力图在细致分疏孔子思想中的“德”与“仁”及二者关系的基础上,辨析“内圣外王”概念与孔子学说的契合程度,以此建立起对孔子思想体系的完整表述。第三,教育美学论。孔子的“游于艺”中包含着丰富的教育思想和美学思想,它说明孔子对教育的态度既是客观严谨的,也是主观审美的。第三章主要讨论孔子思想学说在孟子崛起之前的发展演变情况。在孔子去世之后、孟子崛起以前,孔学的传承以孔子亲传弟子为核心,以再传和三传弟子为羽翼,他们构成了孔学在战国初期发展的中坚力量。第一,鉴于七十子之徒学术面貌的模糊性,我们只是从理论上对七十子之学的整体学术特征做了一个大致的勾勒,以期能够在一根完整的学术链条上描述出孔学发展的轨迹。第二,子思之学是孔学发展史上的一次高潮,我们在对子思著作进行简单辨析之后,集中力量探讨了《中庸》在孔学发展史上承前启后的历史作用。第三,七十子后学之学的探讨以《乐记》和郭店楚简为中心,主要着眼于它们在心性之学上对孔学的推进。第四章的内容主要是在孔子与孟子思想的对比中展开讨论。作为孔子最为杰出的继承者,孟子的思想学说足以成为先秦学术史上的一座丰碑。首先,孟子改变了孔子思想学说中道德与政治夹缠不清的局面,他设计出一整套社会制度理论框架,并细致地描绘出在这种理论指导下的社会蓝图。其次,他旗帜鲜明地提倡人性本善,在追求人性的道路上,真正的大圆满状态不仅要达己,更要达人。在孟子的人性论中,他强调人性与道德合一,道德与天道合一。以道德与天道的名义为人性立法,这是孟子人性论中最具光彩的地方,也是他的人性论普遍为世人所接受的地方。更多还原

【Abstract】 The paper conducts a dynamic research on the dividing generation and development of Confucianism from the perspective of academic history in an omni-directional pattern. During this process, we pay special attention to three aspects: firstly, we concentrate our efforts on lumping the social contexts, the political system, the profound history and culture, which have the great effect on the generation of Confucianism. Secondly, we highlight the intellectual content and logical structure in the Confucian doctrine. Thirdly, we discuss with most of the paper the fidelity and variation of Confucianism in the spreading process in the pre-Qin era and try to reveal the underlying reason behind the variation, in order to make exact representations of evolvement trajectory of Confucianism in pre-Qin era. The main chapters are arranged as follows:Chapter one, the historical and cultural background for the generation of Confucianism. This chapter is mainly divided into three parts to introduce. Part one is the ideological and cultural background of Confucianism. Based on the differentiating Li, Yue, De these three core conceptions and mainly revealing the relationship among the three we provide a comprehensive ideological and cultural background for better understanding Confucianism. Part two is the social and historical background. Based on the process from formation to collapse of the feudal patriarchal clan system, the distorted prosperity of LiYue culture, the life choices of intellectuals and the three major social thoughts of that times etc several aspects, we try to completely provide the social and cultural conditions of the times in which the Confucius lived. Part three gives a brief review of Confucius’character, ancestry and antecedents in order to detect the logical clues to explain the formation characteristics of Confucianism.The second chapter mainly talks about the major content of Confucianism. The first one is the harmony theory. The Confucius carried forward the thinking pattern beginning with the Duke Zhou for the relationship between human and heaven, abandoning the theological and religious ideas from which, and turned to imbibe the thoughts of humanism in the Spring and Autumn Period. By this way he brought more humanistic meaning and rational content to the relationship. The new concept emphasizes that the rational spirit of human can absorb wisdom from the law of Heaven, and then guide the real life to be orderly, rationalized, and to be social harmony ultimately. The second one discusses the relationship between Ren and De. Based on the carefully disentangling the relationship between Ren and De from Confucius’thought, we discriminate the fit between the concept of exercising perfect self-cultivation and benevolent governance and Confucianism in order to build a complete expression of Confucian ideology. The third topic is about education and aesthetics. The thought of amusing in the arts includes plenty of education theory and aesthetic ideas, which illustrates that Confucian attitude to education is objective, rigorous and subjective aesthetic.The third chapter mainly discusses the development and evolvement of the Confucian doctrine before the ascendancy of Mencius. Confucius’death, his disciples, as the point, his second and third disciples, as the wings, those who were the backbone power of the development of Confucianism in the early Warring States before Mencius rising for the inheritance of Confucianism. First, regarding the fact that the academic features of the seventy disciples are characterized by ambiguity, we just give a outline of the overall academic character of the Seventy Disciples’ scholarship in theory so that we can describe the development track of Confucianism on a complete academic chain. Second, Zisi scholarship is the climax in the history of Confucianism, so we concentrate on research into The Mean and its pivot roles in the development history of Confucianism after the simple differentiation of his writings. The third, we mainly discuss the Yueji and the GuodianChujian, which are the center of the scholarship of the younger disciples, and focus on their important accelerated action to Confucianism in the study of heart and mind. The content of chapter four develops the discussion mainly in the comparison of Confucius and Mencius thoughts. As the most outstanding successor of Confucianism, the thought and doctrine of Mencius are enough to become a historical monumental in the Pre-Qin academic history. The first reason is that Mencius worked out a package of framework for social system and sketched the social blueprint guided by the theory to the details, and so he changed the intertwined situation between morality and politics in Confucian doctrine. The second one is that Mencius clearly advocates the human beings are primarily altruistic. During the pursuit of the human nature the real perfection is not only to be oneself, but also to be all themselves even more. Mencius emphasizes the unity between humanity and morality, the oneness of morality and the heavenly in his theory of human nature. The utmost glorious point is the legislating for the human nature in morality and in the heaven’s name, which is also generally accepted by the people.更多还原