《吕氏春秋》与百家合流

发布时间：2018-05-10 18:02

本文选题：先秦诸子 + 吕不韦　；参考：《吉林大学》2010年博士论文

【摘要】： 《吕氏春秋》是战国末年诸子学术走向合流和总结期的产物,既是先秦诸子学术、思想、文化的集大成者,又对后世产生了深远的影响。第一章主要阐述了《吕氏春秋》产生的时代背景。春秋战国时期社会经济大发展,生产力水平大幅提高;社会大变革,新旧时代交替,这一系列因素刺激了当时思想文化的大繁荣。先秦诸子学术的发展经历了三个阶段:春秋末期到战国初期是诸子学术的发轫期,这一时期“礼崩乐坏”,社会各方面都在发生着翻天覆地的变化,在这一背景下,诸子学术开始产生。战国中期是诸子百家争鸣的高潮期,思想家辈出不穷,创造了辉煌灿烂的思想图景。战国末期,历史的发展开始进入统一时期,政治上的统一趋势反映到思想上,诸子学术开始走向合流,出现了以一家为主兼容它家的荀子、韩非,综合各家学术的《吕氏春秋》,他们都为即将统一的国家提出了自己的一套治国方略。第二章主要是对吕不韦的重新评价和《吕氏春秋》具体问题的考证。从吕不韦与《吕氏春秋》的关系和《吕氏春秋》的综合家定位两个方面对《吕氏春秋》做了整体的分析。吕不韦以商人的身份进行政治投机,一跃成为秦相国,在内政、外交、军事、思想诸方面都做出了卓越的成绩,为秦的最终一统天下奠定了坚实的基础,是一位伟大的政治家。吕不韦出于大一统形势的需要、政治斗争的需要和舆论宣传的需要组织门客编纂《吕氏春秋》。综合分析历来学者对《吕氏春秋》学派属性的研究,加之对《吕氏春秋》的研读,本文认为《吕氏春秋》是融合诸子百家学说自成一派的杂家,更确切的说是综合家,它以如何统一天下,更重要的是如何治理天下的政治举措作为自己的思想主旨,以为即将统一的秦帝国提供一整套的治国方略。第三章主要阐述《吕氏春秋》的“无为”思想是如何吸收、融合、批判、发扬之前诸子各家的思想而形成的。“无为”思想是一些先秦诸子共同提倡的思想主张,在经过了前期的草创后,战国末期,逐渐趋于发展完善。《吕氏春秋》批判的继承了之前诸子的“无为”思想主张,结合当时的社会现实,对“无为”思想作了初步的总结和提升。本文主要分“法天地”思想的新高度、自然的“无为”、治国的“无为”和人生的“无为”四个方面作了具体的阐述。“法天地”思想不再是像老子、《管子》那样简单的提出来而已,“法天地”思想成为了通贯《吕氏春秋》全书的思想脉络,是全书写作的思想宗旨,通过考察天、地、人,更好的了解和把握天地自然、社会发展和人生的规律,构成《吕氏春秋》“无为”思想的体系构架。《吕氏春秋》在自然方面的“无为”主要表现在两个方面,一是总结前人经验而来的《吕氏春秋·十二纪·纪首》,二是遵循自然规律而行。《吕氏春秋》在治国“无为”方面主要吸收、改造了之前诸子的君主无为原则、“公天下”思想和禅让制度三个方面,并且从新的高度完善了这些思想主张。《吕氏春秋》在人生的“无为”方面主要吸收、改造了之前诸子的贵生、重己主张和节制情欲主张。第四章主要阐述《吕氏春秋》的德治为主法治为辅思想是如何吸收、融合、批判、发扬之前诸子各家的思想而形成的。《吕氏春秋》认为大一统的国家确立之后,最重要的不是有强大的军队,也不是严酷的刑罚,而是道德的力量,治理天下莫过于以德行义。《吕氏春秋》采纳并且发扬了孔子、孟子的观点,认为统治者实行德治,首先要以身作则立德;然后要实行德政以争取民众归附,在行德的前提下,用仁义治民,用爱利安民,用忠信引导民众,为民众除害造福。《吕氏春秋》在主张以德为主治国的前提下,也没有完全否定法律的作用,吸纳和发扬了前人的观点,从多方面论证了法律作为辅助治国手段的必要性。《吕氏春秋》在吸纳孔子、《黄帝四经》的德主刑辅主张,批判商鞅、慎到的单纯以法治国主张,改造荀子的“隆礼重法”主张,并结合当时的社会现实,提出了德治为主法治为辅的治国方略。第五章主要阐述《吕氏春秋》的民本思想、任贤使能主张、社会历史观和义兵主张是如何吸收、融合、批判、发扬之前诸子各家的思想而形成的。民本思想的前提是重视民众,《吕氏春秋》在总结历史经验的基础上,发展了墨子的“兼相爱交相利”思想,转变了秦国自商鞅变法以来形成的“弱民”、“贫民”、“辱民”观念,进一步提升荀子的重民思想,阐明了民众对君主和国家的重要性。另外要注重对民众的教化,孔子提出统治者要以身作则教化民众,孟子倡导通过教育进行教化,《吕氏春秋》侧重强调了音乐的教化作用,但只通过音乐一种方式进行教化显然是不够的,应该再加上孔子和孟子的主张,三者相结合才能够更好的对民众进行教化。先秦时期的诸子虽然主张民本思想,重视民众的力量,但毕竟是处在君主制的时代,更多的还是为了加强君主的统治,所以他们的民本思想在一定程度上也是为了使民众变得简单淳朴,以更好的被统治者驱使利用,这是时代的必然局限,《吕氏春秋》自然也不例外,其中还保留有一定的愚民思想。春秋战国时期的乱世,贤人的作用显得尤为突出,在这争霸的乱世中,各国君主都在努力招揽贤人为自己效力,在这样的历史背景下,先秦大多数诸子都对这一问题进行了详细的探讨,处在统一前夕的《吕氏春秋》为了秦国最终完成统一大业,也是大力提倡任贤使能。君主治国是否应该重视贤能这一问题几乎先秦诸子都有所涉及,在这样的前提和基础上,根据对当时社会现实的分析,《吕氏春秋》认为要完成大一统君主就要重视贤能,君主是否用贤关系到国家的治乱安危,贤能之臣是君主实现王霸之业的凭借。君主要礼待贤士,予以高官厚禄,使他们能够充分发挥自己的才能。关于如何选拔人才,诸子各家都分别提出了不同的观点。《吕氏春秋》采纳了庄子、荀子等的观点,详细阐述了选拔人才的几个标准,一是“八观六验”,二是“六戚四隐”。老子、庄子主张落后的历史观,认为社会越发展越混乱,主张回到以前的社会状态,违背了社会历史变化发展的规律。商鞅、韩非主张进步的历史观,认为社会历史是不断变化发展的,并以此推出治国也应因时而变,实行变法。《吕氏春秋》作为为即将统一的秦帝国提供的一套治国纲领,一方面承认社会历史是不断变化发展的,要结束当时的乱世,建立大一统的国家。但另一方面,由于时代的局限性和《吕氏春秋》编纂者们社会阶层的局限所在,又希望大一统的国家确立之后能够永远存在,社会历史会沿着不断改朝换代的历史循环过程往前发展,发挥了邹衍的“五德终始说”。面对春秋战国的乱世,诸子各家都提出了对战争的看法。《吕氏春秋》面对战国末期的乱世,提出了义兵主张,主张进行正义战争以结束分裂割据的局面。《吕氏春秋》反对宋敇、尹文的偃兵主张,认为战争是不可止息的。《吕氏春秋》反对墨家的非攻、救守主张,认为如果出师是正义的,那么不论“攻伐”还是“救守”都是可以的;反之,则“攻伐”和“救守”都不可。《吕氏春秋》的义兵主张,有一定的理想化成分,但毕竟是对秦国传统的武力政策的修正。第六章主要阐述分析吕不韦和《吕氏春秋》在百家合流历史趋势下所发挥的作用和影响。吕不韦所处的时代,社会各领域的统一趋势愈发明显;秦国的国势日益强盛,已经具备了统一六国的基础。在这样的时代背景下,吕不韦一方面继续推进秦的统一大业;另一方面也在着力研究大一统帝国确立之后的治国方略,于是组织门客集体编纂了一部融合各家学说的《吕氏春秋》。作为百家合流重要成果的《吕氏春秋》,不仅是先秦思想学术文化的总结之作,也对后世产生了多方面的深远影响。
[Abstract]:"Lu's spring and Autumn" is the product of the academic, ideological and cultural achievements of all the scholars in the late Warring States of the Warring States, which has a profound influence on the later generations.
The first chapter mainly expounds the background of the era of Lu's spring and Autumn period. The great social and economic development of the spring and autumn and Warring States period, the significant improvement of the productivity level, the great social change and the alternation of the old and new times, this series of factors stimulated the great prosperity of the thought culture at that time. The development of the pre Qin scholars' academic development experienced three stages: the end of the spring and Autumn period and the early Warring States period. It was the beginning period of the scholars' academic history. This period was "crumbable and bad", and all aspects of society were changing. Under this background, the scholars began to come into being. The middle period of the Warring States period was the climax of all the arguments of all the sons and daughters of all the sons. In the period of the unification, the political unification trend reflected the thought, the scholars began to move towards the confluence, and there appeared Xunzi, Han Fei, and the Lu's spring and Autumn period, which were mainly compatible with its family, and they all put forward their own plan for the unification of the country.
The second chapter is the reevaluation of lugwei and the textual research on the specific problems of Lu's spring and Autumn period. From the relationship between lugwei and Lu's spring and Autumn period and the integrated family location of Lu's spring and Autumn period, he made a whole analysis of the Lu's spring and Autumn period. It has made outstanding achievements in all aspects of thought and laid a solid foundation for the final unification of the Qin Dynasty and a great politician. The study, coupled with the study of Lu's spring and Autumn period, thinks that Lu's spring and Autumn period is a miscellaneous family that integrates all the theories of all the sons and families, and more precisely, it is a comprehensive family. It is more important to unify the world, and more important is how to govern the world as its own ideological purport, and to provide a complete set of rule of state in the reunification of the Qin Empire. Plan.
The third chapter mainly expounds how to absorb, integrate, criticize, and carry forward the thoughts of all the sons of all the sons before the thought of Lu's spring and Autumn period. "Inaction" is a thought which is advocated by some pre Qin scholars, and after the early period of the Warring States period, it gradually tends to be developed and perfected. The thought of "Inaction" was first summarized and promoted by the thought of "Inaction" and the thought of "Inaction". This article is mainly divided into four aspects: the new height of the thought of "the heaven and earth", the "Inaction" of nature, the "Inaction" of the state and the "Inaction" of the life. It is just as simple as Lao Tzu and "Guan Zi". The thought of "law and heaven" has become the ideological thread of Lu's spring and Autumn period, and the ideological tenet of the whole book. By examining the heaven, the land and the people, it can better understand and grasp the nature of the heaven and earth, the social development and the law of human life, and form the system of the thought of "Lu's spring and Autumn" and "no action". "Lu's spring and Autumn" in the nature of the "Inaction" mainly in two aspects, one is to sum up the experience of the predecessors, the Lu spring and autumn, the twelve discipline of the first >, the two is to follow the law of nature. There are three aspects of the system of meditation, and these ideas are perfected from a new height.
The fourth chapter mainly expounds how to absorb, integrate, criticize, and carry forward the thoughts of every family before the rule of rule by law as the auxiliary thought of the rule of virtue of Lu's spring and Autumn period. After the establishment of the country, the most important thing is not a powerful army, nor a strict penalty, but a moral power, not to govern the world. On the basis of virtue. Lu spring and autumn, adopted and carried forward the views of Confucius and Meng Zi, that the rulers in virtue of virtue should be established by virtue; and then to carry out the rule of virtue in order to strive for the masses to be attached, and to govern the people with benevolence and righteousness under the premise of virtue, to guide the people with allegiance, to guide the people and to benefit the masses. On the premise of ruling the country by virtue, it does not completely negate the role of the law, absorbs and develops the viewpoint of the predecessors, and demonstrates the necessity of the law as a means of assisting the country. In the light of the social reality at that time, we put forward the strategy of governing the country by rule of virtue and rule by law.
The fifth chapter mainly expounds the thought of the people of Lu's spring and autumn, the idea that the social and historical view and the ideas of the righteous soldiers are formed. The premise of the thought of the people is to pay attention to the people. On the basis of summing up the historical experience, the "Lu's spring and Autumn" has developed Mo-tse's "love for each other". The thought of "Li" changed the concept of "weak people", "poor people" and "humiliating people", which was formed by the Qin Dynasty since the Shang Yang change law, further promoted the importance of Xunzi's heavy people, expounded the importance of the people to the monarchy and the state. In addition, we should pay attention to the Enlightenment of the people. Confucius proposed that the rulers should teach the people by example, and Mencius advocated through education. Enlightenment, < Lu's spring and autumn > emphasizes the teaching effect of music, but it is obviously not enough to teach music only through a musical way. It should be added to the ideas of Confucius and Meng Zi, and the combination of the three can better educate the people. In the era of monarchy, more to strengthen the rule of the monarchy, so their thought of the people is to some extent in order to make the people simple and simple and to be driven to use better by the rulers. This is the inevitable limitation of the times. In the troubled times of the state, the role of the wise man is particularly prominent. In this troubled world, the monarchs of all countries are trying to attract the wise men to serve themselves. In this historical background, most of the pre Qin scholars have discussed this problem in detail. The question of whether the monarchy should attach importance to the virtuous and the virtuous is to be strongly advocated. On the basis of such premise and basis, according to the analysis of the social reality at that time, "Lu's spring and Autumn Period" thinks that the great unity monarchy should be paid attention to the virtuous, and whether the monarch can use the virtuous relationship to the state's chaos and security. The monarchs are the monarchs to realize the king's hegemony. The main gift to the wise men and the high officials and the good and the good, so that they can give full play to their talents. On how to select talents, each family has put forward different views. Lu's spring and Autumn period adopted the views of Chuang-tzu and Xunzi, and elaborated several criteria for selecting talents, one is "eight" The two is "six tests" and "the two" is "six Qi and four hidden". Lao Tzu, Chuang-tzu advocated the backward view of history, that the more the social development and the more chaotic, the idea of returning to the former social state and violating the law of the development of social history. Han Fei advocated the historical view of progress, thought that the social history was constantly changing and developing, and the introduction of the rule of state should also be due to the time. As a set of Governing Programme for the reunification of the Qin Empire, Lu's spring and Autumn Period recognizes that social history is constantly changing, ending the chaos and establishing a unified country. On the other hand, due to the limitations of the times and the limitations of the social strata of the compilers of the Lu's spring and autumn compilers, It is hoped that after the establishment of a unified country, the social history will develop along the process of the historical cycle that is constantly changing, and the "five virtues of the five virtues" of Zou Yan have been brought into play. In the face of the chaos in the spring and Autumn period and the Warring States period, all the sons of all the sons put forward their views on the war. Zhang, who advocates a just war to end the separatist separatist situation. There is a certain idealistic element in Lu's spring and Autumn period, but after all, it is a revision of Qin's traditional force policy.
The sixth chapter mainly expounds and analyzes the role and influence of LV unwei and Lu's spring and Autumn period under the historical trend of the combination of the hundred families. On the other hand, on the other hand, we also put forth effort to study the strategy of governing the country after the establishment of the Empire of the great one. So the organization of the guests collectively compiled a combination of Lu's spring and Autumn period, which was an important achievement of the hundred families, which was not only a summary of the literary and academic literature of the pre-Qin period, but also many aspects of the later generations. The far-reaching impact.

【学位授予单位】：吉林大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：K231

【引证文献】