董仲舒治道思想研究

发布时间：2018-06-12 12:47

本文选题：董仲舒 + 治道　；参考：《重庆师范大学》2007年硕士论文

【摘要】： 本文研究的是董仲舒的治道思想。董仲舒建构儒学走的是宇宙论进路。“天之道”包括了周期性和对立性两个基本法则,具有规律性可为人道所比附。董仲舒提出了一套认识世界事物变化的思维模式——“天人相感”说,以把天道应用到人伦政治的领域。他的“天人相感”说有两个支撑理论:人副天数,同类相动。董仲舒建立的宇宙论知识体系主要内容是为德治政治服务的,将作为客观知识的天人相感之学汇入儒学价值本位的形上学系统,使得先秦以来的儒家经验理论直接上升为德性本体。董仲舒儒学建构意义正是表现在价值与自然知识的结合上,他使得儒教的基本教义成为一般人都可以接受的道理,这正是他把人道导入天道的功劳所在。统治者需要“道”来强化他们政治权威的合法性和治国技术理论支持,而儒士也希望借此建立理想中的文统,把儒学变成国家意志。把道升华到天的高度,给“势”的合法性以神权保障和治国技术理论支持,同时也把“势”纳入天的范围,用神权威慑皇权,用天之道压制“势”,董仲舒正是这样一套文化秩序系统理论的建立者。董仲舒的“无为而治”思想包含了两层意思,无为的政治是德性的政治,无为的君臣模式是君无为臣有为。这两层含义正是他对原始儒家和黄老道家无为思想的继承和借鉴。这种模式对君主的个人修养要求甚高,既要是道德表率,又要摒弃主观臆断,更进一步说,实际需要的不是作为个人的君王,而是要君王这个国家机器运作核心正常运转,这是董仲舒对儒家理想色彩的可操作性改造。他抬出“道”压制“势”是为了建立第一义的文化秩序,这不仅需要君王这一核心环节还必须有官吏,还需要其细部运作体。所以,他强调教化,教化培养人才,培养人才以普遍施行教化,这实际是一个循环机制。他提出长期储备和短期举荐两种途径以为国家“积贤”,培养人才的内容和提拔人才的标准都是儒家的,如此,逐渐实现了官僚队伍的儒生化。董仲舒认为他所处的时代由于人们被无穷尽的欲望驱使,使得社会秩序混乱,他认为应该及早防止危机的扩大化,根本办法就是度制,即建立起新的社会秩序,新的礼制秩序。对于整个国家社会的治理,教化和度制同为治道措施,分别在善的领域引导人们达到道德目标,在恶的领域堤防人们放纵欲望,形成了教化和度制的双轨模式,它们的目的都是为了其理想的德治秩序社会的实现。这是董仲舒治道思想的核心所在。
[Abstract]:This paper studies Dong Zhongshu's thought of governance. Dong Zhongshu constructed Confucianism along the path of cosmology. The Tao of Heaven includes two basic laws of periodicity and opposites. Dong Zhongshu put forward a set of thinking mode to understand the change of the world-"the sense of Heaven and Man", so as to apply the Tao of Heaven to the field of the politics of human relations. His "sense of Heaven and Man" has two supporting theories: man's accessory days, and the same kind of action. The main content of the cosmological knowledge system established by Dong Zhongshu is to serve the politics of rule by virtue, and the learning of the sense of nature and man as objective knowledge is merged into the metaphysical system of Confucian value standard. So that the Confucian experience theory since the pre-Qin Dynasty rose directly to virtue Noumenon. The constructive significance of Dong Zhongshu Confucianism is embodied in the combination of value and natural knowledge. He makes the basic doctrine of Confucianism acceptable to the common people, which is precisely the credit of his introduction of humanity into the Tao of Heaven. The rulers need "Tao" to strengthen the legitimacy of their political authority and the support of the technical theory of governing the country. The Confucian scholars also hope to establish the ideal cultural system and turn Confucianism into the will of the state. Sublimating the Tao to the height of heaven, giving the legitimacy of "power" the support of theocratic protection and the technical theory of governing the country. At the same time, it also brought "potential" into the scope of heaven, deterring imperial power with theocratic power, and suppressing "power" with the way of heaven. Dong Zhongshu is the founder of such a system of cultural order theory. Dong Zhongshu's thought of "governing without doing" contains two meanings: the politics of inaction is the politics of virtue, and the model of monarch and minister is that the monarch does not act as his subject. These two meanings are his inheritance and reference to the primitive Confucianism and Huanglao Taoism. This model requires the monarch's personal cultivation to be a moral example and a rejection of subjective assumptions. Furthermore, what is actually needed is not a monarch as an individual, but a normal operation of the core of the operation of the state machinery, the monarch. This is the Dong Zhongshu to the Confucian ideal color maneuverability transformation. He carried out the "Tao" to suppress the "power" in order to establish the cultural order of the first righteousness, which not only needed the king as the core link, but also the officials, but also needed its detailed operation. Therefore, he emphasizes the cultivation, the cultivation of talents and the universal implementation of education, which is actually a circular mechanism. He put forward two ways of long term reserve and short term recommendation as the country's "accumulation of talents", the content of cultivating talents and the standard of promoting talents are both Confucian, and thus gradually realized the Confucian biochemistry of the bureaucratic ranks. Dong Zhongshu believes that his age is driven by endless desire, which makes the social order chaotic. He thinks that we should prevent the expansion of the crisis as soon as possible, the fundamental method is to establish a new social order, a new ritual order. With regard to the governance of the whole country and society, education and degree system are the same measures of governance, respectively, which lead people to achieve their moral goals in the field of good, and prevent people from indulging their desires in the field of evil, thus forming a two-track pattern of education and degree. Their purpose is to achieve their ideal order society. This is the core of Dong Zhongshu's thought of governance.
【学位授予单位】：重庆师范大学
【学位级别】：硕士
【学位授予年份】：2007
【分类号】：K234.1

【参考文献】