中国古代儒家“友”观念研究

发布时间：2018-05-03 16:49

  本文选题：朋友 + 儒家　； 参考：《山东大学》2016年博士论文

【摘要】：在甲骨文中,“友”为二手相依,我们推测它的本义应是互相帮助。基于这个本义,“友”所涉及的内容相当广泛,它的范围包括兄弟相友、君臣相友、朋友相助,因而“友”观念指的不仅仅是现代人所说的交友之道,当然交友之道也是儒家友朋思想的重要内容之一。先秦时期的“友”与君臣联系更为紧密。“善兄弟为友”指的是兄弟之间的友爱,而“君臣相友”则反映了“友”为君臣之道,甚至可以说师友为君臣之道。儒家学者对“君臣相友”的内容谈论较多,从《郭店楚简》到孟子、荀子,从荀子到《白虎通义》与二程。在君臣志于道的基础上,除了在礼节上讲求君臣有序,君与臣还是相友关系,“友者,所以相有也”。在“友”的内涵下,友为君臣之道是本文论述的主要内容之一,而且令人欣喜的是,这项内容几乎是历代思想家著述的重要内容,从先秦到明清,“君臣相友”的思想从未间断,它不仅赢得了继承,并且时而散发出更加绽新的活力。“君为臣纲”认定了君臣有序,“君臣相友”则是志于道下的君臣以义相合,二者紧密配合,缺一不可。若有人问起几千年来中华民族的文明硕果,“君臣相友”与君臣有序相结合的治道便是其中之一。在这个理想的治政原则下,“君臣相友”衍生出君使臣以礼、君臣以敬为主等规则,“君为臣纲”派生出人臣不显谏、臣事君以忠等规范,众多君臣之礼也由然而生。自《郭店楚简》提出“友,君臣之道”、“君臣义生言”的观点之后,继而孟子有“师、友、事”的看法,《白虎通义》则主张“君之与臣,无适无莫,义之与比”,到了宋代,程颐说君臣“同治天下”、君臣以敬为主,而黄宗羲称臣“以天下为事,则君之师友”,以上主张皆可以归纳为“友”观念在君臣一伦中的体现。何心隐曾高度赞扬“君臣相师,君臣相友”的历史现象,但他认为三代以后已难重现“君臣相师,君臣相友”的理想局面,他说“春秋以道统统于仲尼”,三代以后天下已统于友朋,因而他提出了“君臣友朋,相为表里”的思想,可谓深谙儒家旨要。在兄弟一伦中,“友”观念体现为“善兄弟为友”,若加以详细分析,它可阐释为兄友弟敬或兄友弟悌。在人们常说的朋友一伦中,交友之道的内容则更加丰富了。在第一章中,作者对“友”字的本义及其内涵作了简要分析。“友”的本义为两手相助,有互助义。在这个原始含义下,“友”可应用于兄弟、朋友之间。作为伦理规范讲,在家庭内“友”是兄弟之间的相处规范。若具体到兄与弟,“友”则包含了兄“友”与弟“悌”。“悌”的内容比较特殊,且具有重要的社会价值。在社会中,尊贤良被阐释为友行,显示了“友”在师友、君臣之间所蕴藏的内涵。作者指出中国历史上的友朋关系还具有两个显著特色,一是存在患难相死的朋友之道,侠义之风畅行不衰。二是在儒者的生活中,“同悦而交,以德者”与“尚友”的理想是他们不约而同的精神追求。第二章着重分析了志同道合的交友观。孔子的“友”观念奠定了儒家朋友—伦的基本内涵。“友直、友谅、友多闻”等品质是朋友的道德品格,“切切PrPr”、“言而有信”是朋友间的相处规范,“以友辅仁”则是友朋之道的归宿。孟子承继《郭店楚简》“同悦而交,以德者”的观点,提出了“友其德”和“尚友”的主张。荀子说“取友善人,不可不慎,是德之基”,荀子认为选择朋友要以道为原则,应十分慎重,“隆师而亲友”也是荀子友朋观的显著特征。在交友方面,《白虎通义》提出了“近则正之,远则称之,乐则思之,患则死之”的实践主张。程颐将朋友讲习看作天下最值得喜悦的事情,程子说“朋友讲习,更莫如相观而善工夫多。”朋友间主敬也是其显著特征。李贽认为以利交接之人算不得朋友,“言友则师在其中”的说法应是李贽首次提出,李贽认为师友是统一的。第三章主要分析了“君臣相友”思想。“友,君臣之道”是《郭店楚简》友朋观的突出体现。孟子指出君臣之间可由“友”扩展为三种关系：师、友、事。荀子赞同“从道不从君”的古训,他说谏争辅拂之人是社稷之臣、国君之宝。《白虎通义》提出了“君为臣纲”的君臣思想,但《白虎通义》又说：“君之与臣,无适无莫,义之与比”,可见它也继承并发展了“友,君臣之道”的主张。二程认为君臣合力为天下之天下,在这个前提下,二程犹为重视君臣之义,他们认为君臣各有其职责。何心隐的友朋观具有社会实践意义,他期望以师友关系集聚力量,发挥以下致上的作用,从而实现友朋之道。他提出的“交尽于友”、“君臣友朋,相为表里”等观点是之前的儒家学者鲜有提及的。在遵循孟子王道思想的同时,黄宗羲明确指出了君臣当以天下万民为事,以天下为事,则臣为“君之师友”。在第四章中,作者尝试探寻友悌的现代价值。君道本于天、民是儒家的思想传统,君臣同治天下是君臣相友的前提,而同治天下则以保民、利民为本。在家庭内,慈孝友悌维系着家族的和睦兴衰；在社会中,“悌”还具有重要的社会价值,人际关系的和谐也离不开人与人之间的友爱与尊重。重道义是历代儒家学者提倡的交友之道,好的朋友是成就德行的基础。
[Abstract]:In oracle bone inscriptions, "friend" is used as a second hand, we speculate that its original meaning should be mutual help. Based on this meaning, the content of "friends" involves a wide range of content, which includes brothers and friends, monarch and ministers, friends and friends, so the idea of "friends" refers not only to the way of making friends, but of course the way of making friends is also a Confucian. One of the important contents of the family friend's thought. The "friends" in the pre Qin period is more closely connected with the monarch and the officials. "Good brothers as friends" refers to the fraternity of brothers, and the "Friends of the monarch" reflects the way of "friends" as a monarch and his minister. Store Chu bamboo slips > to Meng Zi, Xunzi, from Xunzi to "white tiger" and "Two Cheng". On the basis of monarchy and courtiers, in addition to the courtiers' order of courtiers, the monarch and the courtiers are still friends, "friends, so there are also". Under the connotation of "friends", the way of being a gentleman and courtier is one of the main contents of this article, and it is gratifying to be this The content is almost an important content written by the thinkers of the past dynasties. From the pre Qin Dynasty to the Ming and Qing Dynasties, the thought of "the monarch and the courtier friends" has never been interrupted. It not only wins the inheritance, but also exudes the new vitality. "Jun Chen Chen" has identified the order of the monarch and the courtiers, "the monarch and the courtiers" are the monarch and courtiers who are determined by the righteousness, and the two are closely matched. If someone asks about the achievements of the civilization of the Chinese nation for thousands of years, one of them is the combination of "monarch and the courtiers" and the orderly rule of the monarch and courtiers. Under this ideal principle of governance, the rule of "monarch and courtiers" derives from the rule of courteous courtiers, monarch and courtiers give priority to respect and other rules. From the view of "friends, monarch and courtiers" and "monarch and courtiers", then Mencius has a view of "teachers, friends, and things", and "the monarch and his courtiers", "the monarch and his courtiers, unsuitable, and the ratio" to the Song Dynasty, Cheng Yi said that the monarch and the courtiers "rule the world", the monarch and the courtiers to respect for Huang Zongxi, who has been praised as "the teacher and friend of the monarch", can be summed up as the embodiment of "friends" in the monarch and his ministers. He has highly praised the historical phenomenon of "monarch and his ministers and his friends", but he thinks that the ideal situation of "monarch minister, monarch and Minister" is difficult to reproduce in the three generations, and he said "spring" In the three dynasties, he was unified with friends, so he put forward the idea of "a friend of the king and a minister, a form of expression", and he was well versed in the Confucian will. In the brotherhood, the idea of "friends" is a "good brother for friends". If a detailed analysis is made, it can be interpreted as a brother or brother or brother, brother and brother. In the first chapter, the content of the way of making friends is more abundant. In the first chapter, the author makes a brief analysis of the meaning and connotation of the word "friends". "Friends" is helpful to the two hands and mutual help. In this original meaning, "friends" can be applied to brothers and friends. As ethical norms, the "friends" in the family are brothers. If it is specific to my brother and brother, the "friend" includes his brother "friend" and his brother "fraternal". The content of "fraternity" is special and has important social value. In society, Zun Liang is interpreted as a friend's line, showing the connotation of "friends" between teachers and friends and between the monarch and the officials. The author points out the friendship relationship in Chinese history. There are two distinctive features, one is the way of friends in affliction, the chivalrous wind is unimpeded. The two is that in the life of the Confucian, the ideal of "the same with virtue" and "Shang friend" is their spiritual pursuit. The second chapter focuses on the analysis of the friendship view of the same spirit. The idea of Confucius's "friends" has laid a Confucian friend. Quality is the moral character of friends, such as "friends straight, friends and friends" and so on. "Cut PrPr", "words and words" is the standard of friendship among friends, and "friends with friends" is the home of friends. Meng Zi inherits "friends" and "friends". Xunzi said, "to take friends and good people, not to be prudent, is the basis of virtue", Xunzi believes that the choice of a friend to be a principle, should be very prudent, "the teacher and friends" is a significant feature of Xunzi's view of friends. A friend's lecture is regarded as the most joyful thing in the world, and Cheng said that "a friend is more than a good man and a good man." the respect among friends is also a remarkable feature. Li Zhi thinks that the people who take it can not be friends. "The teacher in the teacher is in it" is put forward by Li Zhishou, and Li Zhi thinks that the teachers and friends are unified. The third chapter. This paper mainly analyzes the thought of "the friends of monarchy and courtiers". "Friends, monarchy and courtiers" is the prominent embodiment of the view of the friends of Guodian Chu Jian. Mencius points out that the "friends" between the monarchs and the courtiers can be extended into three relationships: teachers, friends and things. Xunzi agrees with the ancient training of "not from the king". The idea of monarch and courtier, but the white tiger doctrine also said: "the monarch and the courtiers, the absolute and the righteous and the ratio", it can be seen that it also inherited and developed the idea of "friends, monarch and courtiers". Second Cheng thinks that the emperor and the courtiers are the world of the world, under this premise, the second Cheng still attaches importance to the righteousness of the monarch and the courtiers, and they think that the monarch and the courtiers have their duties. His view of friends and friends is of social practical significance. He expects to play the following role with the relationship of teachers and friends to bring into play the following role and realize the way of friendship. His ideas of "making friends with friends", "Friends of the monarch and the minister, and the form of appearance" are rarely mentioned before. While following Meng Zi's thought of king, Huang Zongxi clearly refers to In the fourth chapter, the author tries to explore the modern value of the friends of the monarch. In the fourth chapter, the author tries to explore the modern value of the friend. The emperor is the Confucian thought tradition, the emperor and the courtiers are the precondition of the monarch and the courtiers, while the same rule is to protect the people and the people. In the family, the Tzu filial piety friend fraternism is the family. The harmony and decline of the family; in society, the "fraternity" also has important social values, and the harmony of interpersonal relations can not be separated from the friendship and respect between people and people.

【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：B222
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本文编号：1839289