荀子礼法与君民关系思想研究

发布时间：2018-01-31 13:12

本文关键词： 荀子礼法君民关系　出处：《山东大学》2016年硕士论文　论文类型：学位论文

【摘要】：荀子是先秦时期继孔孟之后的又一位儒学大师,其思想是对先秦时期各家思想,尤其是对儒法两家思想的继承与发展。通过对儒家之礼与法家之法的扬弃,在儒家礼的基础上,把礼法有机地融合于自己思想中,形成了以“礼”为核心,以“法”为辅的哲学思想。而君民关系思想附属于礼法思想,基本上是围绕礼法思想来展开论述的,形成了“尊君”、“爱民”的关系理论。同时君民对礼法所产生的作用同样不可忽视。礼最早产生于原始社会时期的祭祀文化。经过夏商周三代统治者的改造,基本上成为了它们治国思想的核心。但到了春秋战国,礼崩乐坏的社会现实使得以孔孟为代表的儒家开始对西周时期的礼文化进行大肆改革和新的诠释,赋予了“礼”以新的概念,使礼道德化。法起源于原始社会时期的部落战争,于夏商周时期发展成以刑为主的服务于、附属于礼治的法律制度。春秋战国时期法家将法从礼治中独立出来,形成了服务于君主的独立的法治理论。荀子意识到儒家的礼已经脱离了现实而偏向道德化,他们过于依赖于个人的道德修养,而忽略了外在的强制作用,同时法家在各国政治实践中的效果又显而易见。于是荀子将法吸收到礼中,使礼具有了制度性的内涵,而法又能受到礼的约束。荀子的礼法思想同时以人之性恶为理论前提,以圣王为源,共同作为政治制度而用于社会治理中。但礼法在荀子心中的地位不同,礼是法的指导原则,而法仅仅是对礼不足之处的补充。经过荀子的改造,礼的外在约束力加强,而他对礼法融合的尝试对后世内儒外法治国方略的形成产生了深远影响。君民关系思想最早萌芽于夏商周。在这一段时期,统治者在神化君权的同时也认识到了民众的重要性。先秦时期的君民关系思想基本上以民本为主,尤其到了春秋战国,兼并战争的激烈与国家的频繁更替,使思想家们进一步看到了民与君之间的相互制约。荀子的君民关系思想充分认识到了君与民各自的作用。他认为君是礼义法度的源头,是臣民效仿的榜样,因而尊君是必要的,但同时尊君也要以礼义道义为前提。民是君统治的对象,但是民所起到的作用也不可忽视,君为舟、民为水正是荀子对民的重要性的形象表达。民是国家富强、君权稳定的根本,君依赖于民,因而爱民也是必要的。尊君与爱民同时存在于荀子思想中,这并不矛盾。在政治统治过程中,因为只有君具备相应的才能,所以以君为尊,而在维持君权稳定方面,民心所向才是基础,所以要爱民,以民为本。荀子的礼法思想与君民关系思想都是荀子思想中的政治思想精华。君民关系的处理是通过礼法来完成的,同时君民又是礼法得以运行的主体,君民与礼法之间有着紧密的联系。
[Abstract]:Xunzi is another Confucian master after Confucius and Mencius in the pre-Qin period. His thought is the inheritance and development of the various thoughts of the pre-Qin period, especially the Confucianism and the law, through the sublation and abandonment of the Confucian rites and the law of the Legalists. On the basis of Confucian rites, the propriety and law were organically integrated into one's own thoughts, forming a philosophical thought with "propriety" as the core and "law" as the supplement, while the thought of the relationship between the monarch and the people was subordinate to the thought of etiquette and law. Basically, it was discussed around the thought of etiquette and law, and formed "respecting the king". The relationship theory of "loving the people". At the same time, the role of the monarch and the people to the ritual law can not be ignored. The ritual originated from the sacrificial culture in the primitive society period, and was reformed by the rulers of the Xia, Shang and Zhou dynasties. Basically became the core of their thoughts of governing the country. But in the Spring and Autumn and warring States period, the social reality of broken etiquette made Confucianism, represented by Confucius and Mencius, began to carry out a great reform and a new interpretation of the ritual culture of the Western Zhou Dynasty. The law originated from the tribal war in the primitive society and developed into the service of punishment mainly during the Xia Shang and Zhou dynasties. The legal system attached to the rule of etiquette. During the Spring and Autumn period and the warring States period, the legalists independent the law from the rule of etiquette, forming an independent legal theory serving the monarch. Xunzi realized that Confucian rites had been divorced from reality and biased towards morality. They are too dependent on personal moral cultivation, and ignore the external role of compulsion, while the effect of the legalists in the political practice of countries is obvious. So Xunzi absorbed the law into the ritual. The ritual has institutional connotation, and the law can be constrained by the ritual. Xun Zi's thought of etiquette and law is based on the evil of human nature as the theoretical premise and the Holy King as the source at the same time. Common as a political system and used in social governance, but the status of etiquette in Xunzi's mind is different, ritual is the guiding principle of law, and the law is only a complement to the deficiencies of ritual. After Xunzi's reform. The external binding force of etiquette was strengthened, and his attempt on the integration of etiquette and law had a profound impact on the formation of the strategy of governing the country by Confucianism and law in later generations. The thought of the relationship between the monarch and the people sprang up in the Xia, Shang and Zhou dynasties. The rulers also realized the importance of the people while deified the monarchy. In the pre-Qin period, the relationship between the monarch and the people was basically people-oriented, especially in the Spring and Autumn warring States, the fierce annexation war and the frequent replacement of the country. The thinkers further saw the mutual restriction between the people and the monarch. Xunzi's thought of the relationship between the people and the monarch fully realized the respective roles of the monarch and the people. He thought that the monarch was the source of the propriety and the law and the example that subjects emulated. Therefore, it is necessary to respect the monarch, but at the same time, respect for the monarch should be the premise of propriety and morality. The people are the object of the monarch's rule, but the role of the people should not be ignored, the monarch is the boat. People for water is the image expression of Xunzi's importance to the people. The people are the foundation of the country's prosperity and power, and the monarch depends on the people, so it is necessary to love the people. The respect for the emperor and the love for the people exist in Xunzi's thought at the same time. This is not contradictory. In the process of political rule, because only the monarch has the corresponding ability, therefore, the monarch is respected, and in the aspect of maintaining the stability of the monarchy, the people's will is the basis, so we should love the people. Both Xunzi's thought of etiquette and the relationship between the people and the people are the quintessence of Xunzi's political thought. The handling of the relationship between the monarch and the people is accomplished by the etiquette and law, and the monarch and the people are the main body of the etiquette law. There is a close connection between the monarch and the law.
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：B222.6

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