试论西汉政治文化模式的构建

发布时间：2018-06-21 06:24

本文选题：西汉 + 政治文化模式　；参考：《陕西师范大学》2009年硕士论文

【摘要】： 西汉时期,统治者从寻求长治久安之道出发,在对各家政治文化不断的淘汰、取舍、整合中,构建了一套行之有效的政治文化模式——“霸王道杂之”。本文就西汉“霸王道杂之”这一模式展开论述,追溯其历史渊源,分析其构建过程,探讨它的社会效应以及历史意义,以期为现代和谐社会的构建提供可借鉴的传统文化资源。本文分五个部分进行论述: 第一部分为绪论。阐述了本文的研究目的和意义及国内外的研究现状,说明本文是从思想史和政治史的结合上综合研究的,其后,对文中的若干重要概念——政治文化、政治文化模式、王道、霸道、霸王道杂之等进行解释,以明确本文研究的范围。第二部分论述“霸王道杂之”的历史文化渊源。从“霸王道杂之”的儒法源流来看,儒家的“礼”与法家的“刑”从产生伊始就是相辅相成,密不可分的。在礼与法的发展中,夏商周三代礼乐文化相陈,表现为“德主刑辅”,主张在统治中以道德教化为主。春秋战国时期,诸侯争霸,这个时期的王霸之辩与汉代形成的“霸王道杂之”的政治文化模式着密切的关系,早在春秋时期管仲在齐国已经有了王霸并用的实践,孔子提出儒家思想的王道,但是并不反对霸道,到了战国时期,孟子首先提出王道与霸道的对立,主张实行王道,反对霸道,而荀子在尊崇王道的同时,主张兼取王霸之长。第三部分论述西汉政治文化模式的构建过程。汉初思想有别于先秦时期,表现出一种合流的趋势。汉代前期,道家的“黄老之学”被统治阶层所推崇,成为为统治者的指导思想,由于“黄老之学”兼取各家之长的特点以及统治者在实行过程中对儒家礼制和刑法对维护统治秩序的注重,这个时期可以看作是西汉政治文化模式的萌芽时期。到汉武帝时,儒家思想代替“黄老之学”成为官方意识形态。汉武帝时尊儒尚法,儒法并用,西汉政治文化模式由此形成。昭宣中兴,统治者对汉武帝时期的政策进行了一系列的继承和改造,汉宣帝正式提出“霸王道杂之”的“汉家制度”,西汉政治文化模式正式确立。第四部分分析西汉政治文化模式的社会效应和历史影响。“霸王道杂之”的政治文化模式在西汉的构建,产生了积极的社会效应,并为后代所称颂和遵循,西汉以后,统治者在不同程度上都借鉴了这个这个模式的经验教训,以维持其统治。最后为结语部分,总结本文内容,说明“霸王道杂之”的政治文化模式是在政治文化的各个组成部分的互相作用下形成的,它对现代中国和谐社会的构建有着借鉴意义。
[Abstract]:In the Western Han Dynasty, the rulers set out from the way of seeking long-term peace and stability, and constructed a set of effective political and cultural model, "the overlord and the overlord mixed", in the process of eliminating, choosing and integrating various political cultures. In this paper, the author discusses the pattern of the Western Han Dynasty, traces its historical origin, analyzes its construction process, and probes into its social effect and historical significance in order to provide the traditional cultural resources that can be used for reference in the construction of the modern harmonious society. This paper is divided into five parts: the first part is an introduction. This paper expounds the purpose and significance of the research and the present research situation at home and abroad, and explains that this article is a comprehensive study from the combination of the history of thought and the history of politics. After that, some important concepts in the text-political culture, political culture model, king's way-are discussed. Hegemonic, overlord, and so on to explain, in order to clarify the scope of this study. The second part discusses the historical and cultural origin of the overlord. From the source of Confucianism and law, Confucian ritual and legalist punishment supplement each other from the beginning. In the development of propriety and law, the culture of ritual and music in Xia, Shang and Zhou dynasties was expressed as "morality dominates punishment and auxiliary punishment", and moral education was advocated in ruling. During the Spring and Autumn period and the warring States period, the princes fought for hegemony, and the debate of the king's tyrant in this period was closely related to the political and cultural model of "overlord with mixed ways" formed in the Han Dynasty. As early as the Spring and Autumn period, Guan Zhong had already had the practice of using the king's hegemony in the State of Qi as early as the Spring and Autumn period. Confucius proposed the king of Confucianism, but did not oppose hegemonism. In the warring States period, Mencius first put forward the opposition between the king and hegemonism, advocated the implementation of the king's way, against hegemonism, while Xunzi respected the king's way, and at the same time advocated taking the advantage of the king's hegemony. The third part discusses the process of constructing the political and cultural model of the Western Han Dynasty. The early Han thought was different from the pre-Qin period, showing a trend of confluence. In the early Han Dynasty, the Taoist "Huang-Lao School" was respected by the ruling class and became the guiding ideology for the rulers. This period can be regarded as the budding period of the political and cultural model of the Western Han Dynasty due to the characteristics of the "Huang-Lao School" and the attention paid by the rulers to the maintenance of the ruling order in the Confucian etiquette system and the criminal law in the process of implementation. By the time of Emperor Wu of the Han Dynasty, Confucianism had become an official ideology instead of Huang-Lao School. The political and cultural model of the Western Han Dynasty came into being with the combination of Confucianism and law. Zhao Xuan Zhonghing, the ruler carried on a series of inheritance and transformation to the policy of Emperor Wu of the Han Dynasty, the Han Dynasty Xuandi formally put forward the "Han family system" of "the overlord is mixed", and the political and cultural model of the Western Han Dynasty was formally established. The fourth part analyzes the social and historical effects of the political and cultural model of the Western Han Dynasty. In the Western Han Dynasty, the political and cultural model of "the overlord with mixed ways" had a positive social effect and was praised and followed by future generations. After the Western Han Dynasty, the rulers used the experience and lessons of this model for reference to varying degrees. To maintain its rule. The last part is the conclusion part, which summarizes the content of this paper, and explains that the political culture model of "overlord is mixed" is formed under the mutual action of each component of the political culture, it has the reference significance to the construction of the harmonious society of modern China.
【学位授予单位】：陕西师范大学
【学位级别】：硕士
【学位授予年份】：2009
【分类号】：K234

【参考文献】