论《白虎通义》的神学政治观

发布时间：2018-03-20 06:00

本文选题：《白虎通义》　切入点：神学　出处：《河北师范大学》2014年硕士论文　论文类型：学位论文

【摘要】：汉武帝罢黜百家独尊儒术后，特别是董仲舒“天人感应”思想的提出，将儒学和皇权相结合，使得儒学进一步得到了统治集团的支持。但至汉章帝时期，儒家五经出现了“章句繁多”的问题。为实现“议欲减省”、“共正经义”、“永为后世则”的目的，汉章帝召开白虎观会议，会议的成果即为《白虎通义》。《白虎通义》被奉为当时的国宪。在此书中，“神学政治观”贯穿始终，运用神学、经学化的思维，解释万物，实现了对于“天子”、“三纲”、“教化”的神化。《白虎通义》的神学政治观主要就是把天子和伦理神化，让皇权成为不可置疑的统治力量，让人们在伦理上自然的认可皇权的至高无上性；把“三纲”神化，使民众认为“君为臣纲、父为子纲、夫为妻纲”是自然之事，无需置疑。这为自汉以后，直至清朝方才终结的中国社会的纲常名教奠定了基础。在《白虎通义》中，汉儒设计了一个等级森严的政治结构和政治秩序，天、君、臣、民构成了这一序列的四个重要组成部分，处在这一序列中的各个等级只能行使与其等级相应的义务和权利。书中开篇就以“爵”为天子“正名”，论证了君主所拥有至高无上的权利，“君之理”就是臣这个职位的纲纪。对于天子的神化，除了体现在思想上的“正名”外，《白虎通义》还通过《礼乐》、《三军》、《京师》、《宗族》等篇，在政治制度上进行“正分”，以此来维护“君纲”，最终实现天子的“神化”。《白虎通义》还对“君为臣纲、父为子纲、夫为妻纲”的社会伦理进行神化。“父为子纲”和“夫为妻纲”是通过伦理的“神化”来实现的，其具体的手段就是对社会民众进行“教化”，教化围绕“三纲五常”来进行，不断巩固和确立父子作为血缘关系的核心，以及夫妇作为男女关系的核心。《白虎通义》中“礼乐教化”的具体方式包括：政教合一、社会教化、学校教育。三者构成的相互交织的网络结构是东汉王朝末年长久“倾而不倒”的重要依托。《白虎通义》的神学政治观，对当时的社会和后世的思想发展带来了一定的影响。就社会而言，其所倡导的伦理价值观念，一方面有利于人际之间的和谐，并进一步实现了统治秩序的稳定；另一方面也造成了道德的虚伪。就思想而言，神学政治观为“名教”产生奠定了基础。《白虎通义》虽然没有明确提出名教的概念，但其内容处处维护“三纲五常”，并以此为准则进行“名分教化”，为统治者提供了稳定社会秩序的方法，以顺应中央集权政治统治的需要，是名教的先声，，在之后的王朝政治中，成为封建王朝治国的基本模式，对维护王朝稳定，起到了不可磨灭的重要作用。《白虎通义》对“天子”、“三纲”进行了神化，其作为一种典型的神学的政治观对中国古代政治思想产生了长远的影响，值得认真研究、总结。
[Abstract]:After Emperor Wu of the Han Dynasty ousted 100 monarchs of Confucianism, especially Dong Zhongshu's idea of "Heaven and Man Induction", which combined Confucianism with imperial power, Confucianism was further supported by the ruling clique. The Confucian five Classics appeared the problem of "numerous chapters and sentences". In order to achieve the goal of "to reduce the need for deliberation", "to be honest and righteous" and to "be the rule of the future", the Emperor of Han Zhang convened a conference on the view of the white tiger. The result of the meeting was "White Tiger through meaning". "White Tiger Tong Yi" was regarded as the constitution of the country at that time. In this book, "theological political view" runs through all the time, using theological and scholastic thinking to explain everything. For the "son of heaven", "three key", "enlightenment" deification. The theological political view of Bai Hu Tong Yi is mainly to deify the son of Heaven and ethics, to make the imperial power become an indisputable ruling power, to make people accept the supremacy of the imperial power ethically and naturally, and to deify the "three principles". It is natural for the people to think that "the monarch is the minister, the father is the son, and the husband is the wife." this laid the foundation for the principles of Chinese society, which ended only after the Han Dynasty and ended in the Qing Dynasty. In "Bai Hu Tong Yi", Han Confucianism designed a hierarchical political structure and political order. Heaven, king, minister and people constitute four important parts of this sequence. Each level in this sequence can only exercise the duties and rights corresponding to its rank. In the beginning of the book, it is argued that the sovereign has the supreme right under the name of "Jue" as the son of heaven, and that "the principle of the monarch" is the minister. For the Divinity of the son of Heaven, In addition to the ideological "correct name", "Bai Hu Tong Yi" also through "rites and music", "the three armed forces", "Beijing division", "clan" and so on, carries on the "positive division" in the political system, so as to safeguard "the monarch outline", finally realizes the "deification" of the emperor. "Bai Hu Tongyi" also deified the social ethics of "the king is the subject, the father is the son, and the husband is the wife". "the father is the son" and "the husband is the wife" are realized through the "deification" of ethics. Its specific means are to "educate" the public, to carry out education around the "three programmatic principles," and to constantly consolidate and establish father and son as the core of blood relations. As well as the couple as the core of the relationship between men and women. The specific ways of "ritual and music education" in "Bai Hu Tong Yi" include: integration of politics and religion, social education, School education. The intertwined network structure of the three is the important support of the Eastern Han Dynasty. The theological political view of Bai Hu Tong Yi has a certain influence on the ideological development of the society and later generations. As far as society is concerned, the ethical values advocated by it are beneficial to the harmony between people on the one hand. And further realized the stability of the ruling order; on the other hand, it also caused the hypocrisy of morality. In terms of thought, theological political view laid the foundation for the emergence of "famous religion". However, its contents are everywhere to maintain the "three Compendium and five Chang", and take this as the criterion to carry on the "name and credit education", which has provided the rulers with the method of stabilizing the social order, in order to conform to the need of centralized political rule, and is the forerunner of the name religion, in the later dynasty politics, Become the basic model of feudal dynasty, to maintain the stability of the dynasty, played an indelible important role. Baihu Tongyi has deified the son of Heaven and the three principles. As a typical theological political view, it has a long-term influence on the ancient Chinese political thought, which is worthy of careful study and summary.
【学位授予单位】：河北师范大学
【学位级别】：硕士
【学位授予年份】：2014
【分类号】：D092

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