春秋战国时期“圣王”观念的建构与嬗变

发布时间：2018-04-22 06:33

本文选题：春秋战国 + 圣王　；参考：《山西大学》2013年硕士论文

【摘要】：春秋战国时期中国思想文化高度繁盛。在人文思潮、理性精神的影响与思想者们对理想治世者的期许之下,出现了“圣王”观念。继而诸子纷纷以“圣王”立论,“圣王”渐成为普遍的时代话语。本文以时间顺序为轴,结合话语权力、秩序建构等,渐次探讨“圣王”观念的建构、嬗变及影响。全文可分成五个部分。引言部分粗略地回顾了学术史,并就选题目的、意义做了做了简单介绍。正文第一章《春秋前期的“圣王”观念》,从周人“德”观念入手,对“德”、“圣”、“哲”内涵的演变进行分析,得出“圣”作为周先王特有的品质在人文思潮和理性精神的冲击之开始从先王身上剥离,演变为一般国民性的道德。并通过对《左传》和《国语》中相关材料的分析,大致理出这一时期“圣王”观念的内涵、特征及其渐进式的发展的两个阶段。在这个过程中传统秩序和垄断话语权力渐失,精英思想者们不得不对伦理和政治秩序重新思考,在传统与现实之间做出权衡。而“圣王”观念承载了此时思想者观念中现实政治与治世理想的双重内涵。第二章《春秋末到战国中期的“圣王”观念》分节讨论春秋末到战国中期孔子、孟子、墨子、老子、庄子的治世理想与理想治世者。讨论大致从对社会秩序混乱的归因、建构秩序的出发点、约束秩序的途径等三个方面入手,具体分析了儒、墨、道“圣王”建构秩序的路径：儒家以伦理道德作为秩序的本源,社会秩序建构由内心修养推衍至家庭、社会：墨家则以兼爱—利民—奉鬼—得获天赐—王天下为逻辑推衍；而老子对于秩序的建构逻辑是“人法地,地法天,天法道,道法自然”,超越了现实、情感、甚至现世道德的法则,反对用强力干涉社会秩序；庄子所构想的理想社会是“绝圣弃知”、“掊斗折衡”的彻底“无为”,回到最原始的“浑沌”世界以达到“万物与我为一”的境界。之外,论文对诸子就“圣王”内涵的阐发、辩诘及政治权力与思想文化之间的碰撞在诸子“圣王”观念中的痕迹及影响也有所论述。第三章《战国晚期的“圣王”观念》主要目的在于分析战国晚期“圣王”观念发展的状况与融通趋势。论文首先介绍了《荀子》、《韩非子》对“圣王”时代话语的关注与修订。继而阐述了“圣王”观念逐渐由分裂转向综合与总结的进程。具体表现为儒者的融通、《管子》的学术总结、《吕氏春秋》融通诸家的尝试等三个方面。在这一复杂的进程中思想者对权力拥有者的抗争与妥协也是本章论证的一个重要方面。最后一部分是对论文的总结和一些延续性的思考。
[Abstract]:During the Spring and Autumn and warring States period, Chinese ideology and culture flourished. Under the influence of humanism, rational spirit and the expectation of idealist to govern the world, the concept of "holy king" appeared. As a result, the sage king became the universal discourse of the times. This paper, on the axis of time order, discusses the construction, evolution and influence of the concept of "Holy King" with the combination of discourse power, order construction and so on. The full text can be divided into five parts. The introduction briefly reviews the academic history, and briefly introduces the purpose and significance of the topic. In the first chapter of the text, the concept of "Holy King" in the early Spring and Autumn period, starting with the concept of "virtue" of Zhou people, analyzes the evolution of the connotation of "virtue", "saint" and "philosophy". It is concluded that the special character of "Sheng" as the king of the Zhou Dynasty began to be stripped from the former king by the impact of humanism and rational spirit, and evolved into a general national morality. Through the analysis of the related materials in Zuo Zhuan and Guoyu, the connotation, characteristics and two stages of the gradual development of the concept of "Holy King" in this period are roughly sorted out. In this process, the traditional order and monopoly discourse power gradually lose, elite thinkers have to reconsider the ethical and political order, and make a balance between tradition and reality. The concept of "Holy King" bears the dual connotation of the political reality and the ideal of governing the world in the thinker's idea at this time. The second chapter discusses the ideal and ideal governance of Confucius, Mencius, Mozi, Laozi and Zhuangzi from the end of Spring and Autumn to the middle of warring States. Starting from three aspects: the attribution of social disorder, the starting point of constructing order and the way of restraining order, the author analyzes concretely the path of constructing order by Confucianism, Mohism and Taoism: the Confucian takes ethics and morality as the origin of order. The construction of social order is derived from inner cultivation to family. Society: Mohism's logic is to love and love the people, benefit the people, give the ghost, get the gift from heaven and the world, and Laozi's logic for the construction of order is "man and land, earth and earth, heaven and earth, and the way of heaven and law." The Tao of Nature "transcends the laws of reality, emotion, and even worldly morality, and opposes the use of force to interfere in social order." the ideal society envisaged by Chuang Tzu is "absolute saintly outcast knowledge," and the complete "inaction" of "combative balance." Return to the most primitive "chaos" world to achieve "all things and I as one" state. In addition, the thesis expounds the connotation of "the Holy King" by various scholars, and discusses the trace and influence of the collision between political power and ideology and culture in the concept of the "Holy King". The third chapter, the concept of "Holy King" in the late warring States period, aims to analyze the development of the concept of "Holy King" in the late warring States period. The thesis first introduces Xunzi and Han Feizi's attention and revision to the words of the time of the Holy King. Then elaborated the "holy king" idea gradually from the division to the synthesis and the summary process. It is embodied in three aspects: the integration of Confucianism, the academic summary of Tuanzi, and the attempt to integrate the various schools of learning in Lu's Spring and Autumn period. In this complex process, the struggle and compromise of thinkers against power holders is also an important aspect of this chapter. The last part is a summary of the paper and some continuous thinking.
【学位授予单位】：山西大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：K225;K231

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