《尚书》学与西汉政治

发布时间：2017-12-27 19:28

本文关键词：《尚书》学与西汉政治　出处：《上海社会科学院》2017年硕士论文　论文类型：学位论文

【摘要】：本文通过考察《尚书》学与西汉前后政治发展的互动关系,对《尚书》学与西汉政治的若干重要问题进行探讨,并进而说明其在汉代经学史与政治史上的意义。兹将各章摘要如下:第一章通过对秦人学术,以及秦朝文化统一政策的分析,阐释了何以在焚书之后焚书出现《春秋》完全,而《书》《礼》严重残缺的现象。其根本原因在于,由于秦文化的落后,统一之后在官方层面不得不有选择地部分接受了关东诸国旧文化。其标准则是接受代表"大一统"的《春秋》,而销毁代表关东文化以及旧俗的《书》《礼》。第二章通过分析晁错从伏生受《书》前后的情况,以及考察文帝与贾谊间的关系,辨析文景二帝对儒者、儒术的态度,证明文景时期儒者与儒术已经进入了政治中心。只格于形势,难以任用儒生,推行儒术。但文景二帝往往不能用其人,却能用其策,儒学对于汉初政治并非全无影响。而文帝遣晁错前往伏生处受《书》,很有可能是为改制做准备。《大传》的政治思想较为平庸,较多的承袭了战国末年以来的儒学主张,没有太多新颖之处。然而,这种思想同样也可以视作是当时一般儒生的集体意识,以及秦亡之后关东文化的复归。第三章则重新考察刘歆争立古文经之经过,揭示古文经受到反对的关键之处在于篇目之增多,一旦得立将直接改变"经"的范围。而将之与武帝年间发见《大誓》,献上之后便顺利地加入了博士所掌的《书》中相对比。一来可见经生在政治上势力之壮大,二来可见五经地位之高,三来可见皇权对学术已经失去完全的掌控。第四章则在于考察西汉——新莽——东汉三个政权间的交替。王莽依托《尚书》打造自己"周公再世"的政治形象,而其对于《尚书》的利用,虽然以今文为主,但也不妨夹杂古文学甚至是他自己的曲解。这一现象也说明了王莽对于经学的利用依然是以实用价值为考量,而并非单纯的利用某一学派。光武帝"投戈讲艺,息马论道",在兵马未息之际开办太学,其本意在于拉拢士大夫阶层,使其重新倒向汉室。而当东汉完成统一,国内政治安定之后,太学的这一政治任务已经达成,皇帝便不再重视,因而才会出现东汉初年太学衰微,甚至一度有废除太学的考量这一现象。刘秀一方面在意识形态上继续高扬儒学的地位,一方面则在现实的行政层面向宣帝朝政治回归。其颁布图谶与删减章句,除了重新夺回学术的领导权外,更深的用意在于对意识形态领域的纯洁化,确立一套正统的、标准的经学思想。
[Abstract]:By investigating the interaction between Shang Shu and the political development around the Western Han Dynasty, this paper explores some important issues in the study of Shang Shu and the politics of the Western Han Dynasty, and further explains its significance in the history and political history of the Han Dynasty. The abstract of each chapter is as follows: the first chapter of the Qin people and through academic analysis, culture of Qin Dynasty unified policy, explains why in the book after book appeared in "spring and Autumn" and "book", "ritual" incomplete phenomenon. The fundamental reason is that, owing to the backwardness of Qin culture, the old culture of the Guandong and other countries had to be partly accepted at the official level after the unification. The standard is accepted on behalf of the "universal" and "spring and Autumn", the destruction of culture and history represents the Kanto "book" "ritual". The second chapter analyzes the chaocuo from fengfusheng by "book" before and after, and study the relationship between the emperor and Jia Yi, of Dili Wenjing two attitude to the Confucian, Confucianism, Confucian and Confucianism that Wen Jing period has entered the political center. Only in the lattice situation, it is difficult to implement the appointment of scholars, confucianism. But Dili Wenjing two often can not use the person, but it can use its influence on political policy, Confucianism is not devoid of Han dynasty. The emperor sent chaocuo to fengfusheng at the "book", is likely to be preparing for the reform. The political thought of "the great Zhuan" is more mediocre, and many inherit the Confucian ideas since the last years of the Warring States, and there is not much novelty. However, this idea also can be regarded as when the general scholars collective consciousness, and after the fall of Qin Dynasty northeast culture return. The third chapter inspects the Liu Hsin dispute after the classics, classics is the key point to reveal that the opposition contents increased, directly to once have made change "by" the scope of. And when he saw the great oath in the years of Emperor Wu, he joined the book in the palm of the doctor to compare it. As can be seen by the growth of students in the political forces, and visible five high status, three visible imperial authority to have lost complete control of academic. The fourth chapter is to examine the alternation between the three regimes of the Western Han Dynasty - the new mang - the Eastern Han Dynasty. Wang Mang relies on building their own "Duke" Shangshu "reborn" political image, and its use for the "book of history", although this, but it might even hold ancient literature with his own. This phenomenon also shows that Wang Mang's use of Confucian classics is still a practical value, rather than a simple use of a school. Guangwudi "Tougejiangyi, making Ma Road, opened in the Imperial military forces did not interest on the occasion, the intention is to draw the intelligentia, make it to the backward Han dynasty. When the Eastern Han Dynasty after unification, domestic political stability, the political task of the university has been reached, the emperor has no value, which appears in the early Eastern Han Dynasty imperial decline, even once the abolition of consideration of this phenomenon. Liu Xiuyi continued to raise the status of Confucianism in ideology, on the one hand, it was facing the political return to the emperor in the actual administrative level. The promulgation of prophecies and omission sentences, in addition to recapture the academic leadership, the deeper intention lies in the realm of ideology purity, establish a set of standards, the orthodox Confucian thought.
【学位授予单位】：上海社会科学院
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：K234.1

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