董仲舒与阿奎那神学政治思想之比较研究

发布时间：2018-06-06 01:19

本文选题：董仲舒 + 阿奎那　；参考：《河北师范大学》2013年硕士论文

【摘要】：董仲舒是汉代思想家和政治家，托马斯·阿奎那是欧洲中世纪经院哲学的哲学家和神学家，他们虽然生活在不同的时代和国家，但是其神学政治思想却存在颇多相似之处，主要体现在神学思想和神学政治思想两方面。通过对二者的神学政治思想进行对比研究，可以发现他们思想的异同点，进而能够了解历史进程发展不同的原因，并对现今中国社会的发展具有一定的借鉴价值。本文主要从以下四个方面展开论述。第一部分，分别对二者神学政治思想产生的历史背景进行了研究，从社会背景、思想渊源、生平及学习经历方面进行比较，进而找出二者历史背景的若干异同点。第二部分，对董仲舒的天人关系和阿奎那的神人关系进行了比较研究。通过研究董仲舒的天的体系，可以发现天分为自然之天、神灵之天和道德之天。他指出，人在形体和性情上与天相仿，政府机构也与天相仿，从而得出天人同类、天人合一。在此基础上，他提出了“性未善论”思想，其性三品说将人分为圣人之性、斗筲之性和中民之性，中民之性经过圣人王者的教化可以变为善。在天人同类的基础上，他又论证了同类相动，于是天与人之间是可以相互感应的，即所谓的天人感应。最后，董仲舒又以阴阳五行为媒介构建了自然之天的秩序。接着本文对阿奎那的神人关系进行了研究。首先，阐述了他的上帝观念，作为基督教信仰核心的上帝创造了世界，并且具有位格性、属灵性以及诸多绝对的属性，同时上帝具有一个本体、三个位格，即三位一体。阿奎那创造性地利用亚里士多德的一些理论，提出了上帝存在的五个证明方法。其次，对阿奎那的理性信仰和人性观进行了研究。他给予理性一定的地位，但理性最终是为信仰服务的。作为上帝所创造出来的人性之根本就是德性，而人的理性所要达到的最高目的是普遍的、最高的善，这只能依靠对上帝的热爱、信仰和服从来实现，因此要不断提升自身的德性。此外，他还认为人性具有阴暗的一面，那就是原罪和本罪。最后，本文对阿奎那的神人关系进行研究，发现上帝与人之间既存在密切而具体的联系，同时两者之间又有分明的界限。上帝对人具有超越性的怜悯，但上帝是绝对的主宰，而人必须完全服从。第三部分，对二者的神学政治思想进行了比较研究。董仲舒的天人合一使封建统治者的地位神圣化、绝对化。其结论就是尊天必须尊王，因为天子受命于天，所以天下就应该受命于天子，这是为了实现其政治大一统的目的，也是维护封建秩序的根本举措。符瑞灾异是天人感应的一种特殊表现形式。如果君主治理有方，政治修明，便会感动上天，天就会降符瑞以示嘉奖；相反，如果君主荒淫无度，严刑峻法，，不实行仁政，有失“大道”的话，天就会降下灾异以示警告。他的这一学说主要目的在于警示天子，使天子能够顺天意而行。此外，董仲舒用阴阳比附伦理，提出了“阴阳合分论”，为“三纲”提供理论基础和哲学论证，并与“五常”相结合，维护了封建社会的等级秩序。最后，他主张以德治国，施行仁政。具体措施包括：正君和教化于民、德主刑辅、施政以民为本等。阿奎那以宇宙等级秩序论和宗教权力至上的基督教理论为基础，提出了君权神圣理论。他认为，教权高于王权，君主应该服从于教会和教皇，这一思想反映了中世纪基督教压倒一切的情形。在理性信仰的基础上，他认为君主制是最好的政体，而上帝对于君主施行仁政和暴政分别有奖惩。最后，本文论述了阿奎那的法律思想。他认为，教会法高于国家法，治理国家应该以法治为主、德治为辅。第四部分，通过对二者之后的历史发展进程进行研究，发现董仲舒的神学政治思想虽然在当时具有一定的进步性，但是后来却慢慢成为中国两千年封建社会的桎梏；阿奎那开创了一种新的神学哲学体系，这种体系适应了当时罗马教会强调信仰、强化教权、反对异端的需要，因而深得历任教皇的推崇，他强调了理性、世俗政治在各自范围内的作用，从而激发了更多的人进行理性思考，教会的权威也引起了质疑，这虽然不是阿奎那的初衷，但不可否认，他这种肯定理性地位的思想对日后的文艺复兴产生了积极的引导作用。
[Abstract]:Dong Zhongshu is a thinker and politician of the Han Dynasty. Thomas Aquinas is a philosopher and theologian of the European medieval scholasticism. Although they live in different times and countries, they have many similarities in theological and political thoughts, mainly embodied in two aspects of theological thought and Theology and political thought. The theology of the two is the theology of the theology. The comparative study of political thought can find the similarities and differences of their thoughts, and then understand the reasons for the different development of the historical process, and have certain reference value for the development of the Chinese society.
This article is mainly discussed from the following four aspects.
In the first part, it studies the historical background of the two theological political thoughts, and compares the social background, the ideological origin, the life and the learning experience, and then finds out the similarities and differences of the historical background of the two.
The second part makes a comparative study of Dong Zhongshu's relationship between heaven and man and Aquinas's relationship between God and man.
By studying the system of Dong Zhongshu's heaven, it can be found that it is the day of nature, the heaven of God and the day of morality. He points out that man is similar to heaven in form and nature, and that the government is similar to the day, so that the man of the same nature and the nature of heaven are one. On this basis, he put forward the thought of "the theory of sex is not good", and he divides people into saints. On the basis of the same kind of man of heaven and man, he also demonstrated the movement of the same kind on the basis of the same kind of heaven and man, so that between heaven and man can be induced by each other, that is, the so-called "heaven and man" induction. Finally, Dong Zhongshu also constructs the order of nature with the five media of Yin Yang.
Then this article studies the relationship between Aquinas's God and man. First, it expounds his idea of God. As the core of the Christian faith, God created the world, and has the character, spirit and many absolute attributes. At the same time, God has a noumenon, the three position, that is, the Trinity. Aquinas creatively uses the Ali. Some of Dodd's theories put forward five methods of proof of the existence of God. Secondly, it studies Aquinas's rational belief and the view of human nature. He gives reason a certain position, but reason serves the belief eventually. The essence of human nature created by God is virtue, and the highest purpose of human reason is to achieve. The universal, supreme goodness, which only relies on the love of God, has never been achieved by faith and kimono. In addition, he also thinks that human nature has the dark side, that is the original sin and the crime. Finally, this article studies the relationship between Aquinas's God and man, and finds that there is a close and concrete connection between God and man. At the same time, there is a clear demarcation between the two. God has a transcendental pity for man, but God is absolute master, and man must obey completely.
The third part makes a comparative study of theological political thoughts of the two.
The unity of Dong Zhongshu's heaven and man makes the status of the feudal rulers sacredness and absolutism. The conclusion is that respect for heaven must be respecting the king, because the son of heaven is ordered to heaven, so the world should be ordered by heaven, this is the aim of realizing its political unity and the root of the feudal order. If the monarchy is well governed and the politics is fixed, it will move the heaven, and the sky will drop the praise of the Rui. In addition, with the ethics of yin and Yang, Dong Zhongshu put forward the theory of "the combination of yin and Yang", provided the theoretical basis and philosophical argument for the "three classes", and combined with the "five Chang" to maintain the rank order of the feudal society. Finally, his Lord Zhang Yide ruled the country and implemented the benevolent government. Ben.
On the basis of the Christian theory of the theory of cosmic order and the supremacy of religious power, Aquinas put forward the sacred theory of monarchy. He believed that the monarch should be subordinated to the church and the Pope. This thought reflects the overwhelming situation of the medieval Christianity. On the basis of rational belief, he thinks the monarchy is the best political system. In the end, this article discusses Aquinas's legal thought. He believes that the law of the church is higher than the law of the state, and the governing state should be governed by law, supplemented by the rule of virtue.
The fourth part, through the study of the historical development process after the two, found that Dong Zhongshu's theological political thought had certain progressiveness at that time, but later gradually became the shackle of the feudal society of two thousand years in China; Aquinas created a new theological philosophy system, which adapted to the Rome church at that time. Emphasizing the belief, strengthening the right of teaching, and opposing the needs of the heresy, he was deeply respected by the Pope. He stressed the role of rational and secular politics in their own scope, which inspired more people to think rationally and the authority of the church had been questioned. Although it was not Aquinas's original intention, it was undeniable that he was the affirmative position of reason. The thought has played a positive role in guiding the future Renaissance.
【学位授予单位】：河北师范大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：D091;D092

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