《墨子》与《吕氏春秋》政治思想比较

发布时间：2018-10-21 19:16

【摘要】：先秦诸子时代,墨家与儒家并称显学。《墨子》为墨子及其后学所著,是墨家著作的总集,也是我们今天了解墨家思想的主要依据。《吕氏春秋》是成书于战国末期的一部政治理论散文汇编。秦国统一六国前夕,由秦相吕不韦组织其门客中的“智略之士”撰写,以博采各家之说见长。《汉书·艺文志》名之为“杂家”,为“九流十家”之一。《吕氏春秋》的思想以“兼儒墨、合名法”为特点,“于百家之道无不贯通”。从先秦思想史的纵向演变来看,《吕氏春秋》的思想与墨家有着内在的关联。本文以体现墨子政治思想的“十论”为中心,考察《吕氏春秋》对墨家思想的扬弃,推衍先秦时期政治思想的演化线索。本文首先考察墨、吕之历史关系。秦国为后期墨家的主要活动区域之一,《吕氏春秋》中对墨家多有记载,可见墨家在秦国有着很大的影响。这种影响包括三个方面:墨家的城守技术对于秦国军事发展的重要性;墨家群体的活动对于秦国社会的影响;墨家政治思想对于秦国思想界的影响。然后把吕、墨的义政思想进行比较。所谓“义政”,就是要求统治者按照“义”的标准对待臣民,治理国家,实现去乱求治。《墨子》推崇“天志”,《吕氏春秋》偏重“天人感应”,二者都认为天爱护万民,人要尊天。“兼爱”和“爱类”是天对人的要求,是利他的行为,既是利也是义。人可以追求自身合理的利益,但是必须符合义的要求。节用、节葬也是“义政”的内容。吕书的节用、节葬之法和《墨子》类似,《墨子》是从经济利益的角度考虑,主张节用、节葬,但吕书的出发点分别是养性和为死者虑。战争是一种不义的行为,阻碍经济的发展,所以墨家主张非攻。但是墨、吕都承认有正义的战争。《墨子》的“出诛”和《吕氏春秋》的“义兵”在这一点上是一致的。选举制度是政治思想的核心内容之一,是确立国家组织形式的依据。墨、吕都认为天子是人类发展到一定社会时期的产物,天子更替的最好方式是禅让制,天子的权力要受到一定的制约。但《吕氏春秋》更强调天子的产生方式是在争斗基础上的选举。儒、墨、吕诸家都主张选贤任能,对于贤者要唯才是举、量才而用。墨家主张“尚贤”,不问亲疏而选择贤能。吕书在吸收墨家观点的基础上,对于贤人的选拔方式,“贤”的内涵以及君臣关系论述诸方面与墨家有所不同。《吕氏春秋》对《墨子》政治思想的扬弃,既是出于政治立场的不同,更是根据时代发展做出的选择,是先秦时期学术思想融合的一个具体表现。
[Abstract]:In the pre-Qin period, the Mohist school and the Confucianists were called prominent scholars. Mozi was written by Mozi and his later studies, and it was a collection of Mohist works. Lu's Spring and Autumn is a collection of political theoretical essays written in the late warring States period. On the eve of the reunification of the six Kingdoms of the Qin Dynasty, Lu Buwei, the Qin State minister, organized "the wise and wise men" among his guests and learned from various schools. The name of "Han calligraphy, Art, Literature and Records" was "miscellaneous family." As one of the "Jiuliu ten schools", the thought of "Lu's Spring and Autumn" is characterized by "the combination of Confucianism and Mohism, and the method of joint name", and it "goes through all the ways of a hundred schools of thought". From the longitudinal evolution of the history of thought in the pre-Qin Dynasty, the thought of Lu's Spring and Autumn period is intrinsically related to Mohism. Based on the "Ten theories" which embodies Mozi's political thought, this paper examines the sublation of Mohism's thought in Lu's Spring and Autumn period, and deduces the clue of the evolution of political thought in the pre-Qin period. This paper first examines the historical relationship between Mo and Lu. Qin is one of the main active areas of Mohist school in late period. The Mohist school is more recorded in Lu's Spring and Autumn period, so it can be seen that Mohism has a great influence in Qin Dynasty. This influence includes three aspects: the importance of Mohist's city defense technology to the military development of Qin; the influence of Mohist group's activities on Qin's society; and the influence of Mohist's political thought on Qin's ideological circle. Then compare Lu and Mo's thoughts on justice and politics. The so-called "righteous government" requires the rulers to treat their subjects according to the standards of "righteousness", to govern the country, and to achieve random treatment. < Mozi > exalts the "heavenly spirit", and "Lu Chun-qiu" emphasizes "the feeling of heaven and man". Both think that heaven cherishes all people. One should respect heaven. "both love" and "love class" are the request of heaven, altruistic behavior, both benefit and righteousness. People can pursue their own legitimate interests, but must meet the requirements of justice. Saving use, saving burial is also the content of "justice and politics". The method of saving use and burial of Lu Shu is similar to Mozi, which is considered from the angle of economic benefit and advocates saving use and burial, but the starting point of Lu Shu is to raise sex and worry for the dead. War is an unjust act that impedes economic development, so Mohism advocates non-aggression. But Mo and Lu both admitted that there was a just war. Mozi's "outlaws" and "volunteers" of "Lu's Spring and Autumn" were consistent on this point. Election system is one of the core contents of political thought and the basis of establishing the state organization form. Mo, Lu du believed that the son of Heaven was the product of the development of mankind to a certain social period, the best way to replace the son of Heaven was the system of Zen, and the power of the son of Heaven should be restricted to a certain extent. But Lu Chun-Qiu emphasizes that the way to produce the son of Heaven is the election based on the struggle. Confucianism, Mo, and Lu Zhujia all advocate the selection of talents and abilities. Mohist school advocates "Shang Xian" and chooses virtuous ability without asking about his relatives. On the basis of absorbing the viewpoint of Mohist school, Lu Shu is different from Mohism in terms of the way of selecting virtuous people, the connotation of "virtuous" and the exposition of monarch and minister relationship. The political thought of "Mozi" is subjugated and abandoned in the "Lu's Spring and Autumn period". It is not only the difference of political standpoint, but also the choice made according to the development of the times, which is a concrete manifestation of the fusion of academic thoughts in the pre-Qin period.
【学位授予单位】：湖南大学
【学位级别】：硕士
【学位授予年份】：2011
【分类号】：D092

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