先秦儒家君权思想的历史演变

发布时间：2018-04-27 20:29

本文选题：君权 + 儒家　；参考：《陕西师范大学》2005年博士论文

【摘要】：春秋时期,西周以来建立在宗法分封制基础上的权力体系发生了动摇,位于权力之巅的周天子对诸侯国的军事、政治、经济的控制力减弱,诸侯国的实力明显地增强。伴随着原有权力体系的动摇,作为权力基础的社会关系也正在发生着深刻的变化:宗法血缘关系在诸侯国的争霸中逐步削弱,与此相对应。建立在地缘关系基础上的官僚政治在逐步发展,在选官制度上贤能之人日益受到统治者的重视,俸禄制度逐渐取代分封制成为重要的利益分配制度。社会权力体系的急剧变动中,西周以来的礼乐文化在政治权力中的作用也在发生着深刻的变化。一方面应该肯定礼乐在政治权力中仍然在发挥着重要的作用,但是另外一方面,礼乐文化在政治中的作用和西周时期比较已经发生了质的变化。西周时期礼乐文化起着维护周天子—诸侯—卿大夫—士的权力等级的作用,春秋时期礼乐文化在一定意义上则成为卿大夫、诸侯国君抬高自己的社会地位的工具,成为其摄取权力的标志。社会权力的变动过程中上层统治者为了巩固自己的社会地位,社会下层的众庶百姓为了抬高、改变自己的社会地位,一股学的浪潮油然而生,学的浪潮的兴起和社会权力的分配密不可分。儒学就是在这种社会浪潮的推动下产生的。从产生时起儒学就有很深的权力情结。在社会的剧烈变动中,深受鲁国礼乐文化影响的孔子继承、发展周代以来的王权思想精华,以周礼为核心提出了“克己复礼”的君权思想,企图通过恢复周礼,恢复正处于风雨飘摇中的权力等级体系,最终达到恢复社会秩序的目的。孔子把恢复权力体系的希望寄托在主体内在的道德修养上,希望通过培养主体的道德自觉性,使主体自觉地遵循社会的等级秩序。孔子奠定了儒家君权思想的基本精神。孔子生前儒家君权思想就有分化的倾向,孔子死后,先秦儒家的君权思想分别以子夏和曾子、子思为代表向两个方向发展。子夏等人深化了礼乐的外在规范性在君主统治中的作用,把儒学与社会现实结合的过程中,使儒家君权思想发生了变异,法家的君权观念由此而起。曾子、子思等人继承、发展了孔子君权思想中的理想主义成分,仍然坚持以仁义道德维护君权,以道义干君。于思等把儒家君主统治中道德的作用进一步系统化和圣化,建立了以“德”为核心的君主权威系统,把统治者之德与天道、性情结合,圣与王结合。战国时期官僚政治进一步发展,各国君主为了在竞争中处于优势地位纷纷礼
[Abstract]:In the spring and Autumn period, the power system built on the basis of the patriarchal feudalism has been shaken since the Western Zhou Dynasty. Zhou Zi, on the top of the power, has weakened the military, political and economic control of the kingdoms, and the power of the kingdoms is obviously strengthened. With the shaken of the original power system, the social relations as the basis of power are also taking place deep. Changes in the carvage: the patriarchal blood relationship was gradually weakened in the hegemony of the kingdoms. The bureaucratic politics based on the geo relationship was gradually developed, and the virtuous people were increasingly valued by the rulers in the system of selecting officials. The salary system gradually replaced the system of distribution as an important distribution system of interests. During the change, the role of the etiquette and music culture in the political power has changed deeply since the Western Zhou Dynasty. On the one hand, it should be affirmed that the etiquette and music still play an important role in the political power, but on the other hand, the role of the etiquette and music culture in the politics and the Western Zhou Dynasty has changed qualitatively. The etiquette and music of the Western Zhou Dynasty period. The culture played a role in maintaining the power level of the Zhou, the princes and the officials. In the spring and Autumn period, the etiquette and music culture, in a certain sense, became a tool for the officials to raise their social status and became a symbol of their power. In the process of social power, the upper rulers had to consolidate their social status. In order to raise and change their social status in the lower level of society, the tide of learning is born, the rise of the wave of learning and the distribution of social power are inseparable. Confucianism is produced under the impetus of this social tide. From the time of birth, Confucianism has a deep power complex.
In the violent changes of the society, Confucius inherited the influence of the ritual and music culture of the Lu state, developed the essence of the royal power thought since Zhou Dai, and put forward the monarchy thought of "redress the rite" with the Zhou rite as the core, and attempted to restore the power hierarchy in the wind and rain by restoring the Zhou rites, and finally achieved the purpose of restoring the social order. Confucius The hope of restoring power system lies in the moral self-cultivation of the main body, and hopes to make the subject consciously follow the social rank order by cultivating the moral consciousness of the subject, and Confucius has laid the basic spirit of the Confucian thought of monarchy.
After Confucius's life, the Confucian monarchy thought had a tendency to differentiate. After Confucius died, the emperor's monarchy thought of the pre Qin Dynasty developed in two directions, with Zi Xia and Zeng Zi as the representative. Zi Xia and others deepened the role of the external norms of the ritual and music in the monarchy, and made the Confucian thought of monarchy in the process of combining Confucianism with social reality. As a result of the variation, the concept of the monarchy of the Legalists began. Zeng Zi and Zi Si inherited the idealism in Confucius's monarchy thought, and still insisted on maintaining the monarchy with benevolence and morality and doing the moral of the emperor. Yu thought further systematized and sanctified the role of morality in the rule of the Confucian monarchy, and established the monarchy at the core of "Virtue". The system combines the virtues of ruler with nature and temperament, combining saint with king.
During the Warring States period, bureaucratic politics developed further, and the monarchs in various countries were in a dominant position in the competition.

【学位授予单位】：陕西师范大学
【学位级别】：博士
【学位授予年份】：2005
【分类号】：K225

【引证文献】