荀子与汉初儒学

发布时间：2018-06-25 06:23

本文选题：荀子 + 董仲舒　；参考：《山东大学》2014年博士论文

【摘要】：随着天下一统局势的日渐明朗化,学术界诸子百家争鸣的局面也接近尾声。处于社会大变革之中的荀子对战国学术进行了全面的回应与批评、传承与发展,形成了他综合贯通的学术思想特色。荀子在学术上排斥诸子之说,要求意识形态的统一,明确提出“法后王,一制度”的政治主张,其治国方略立足儒家又吸收法家的思想,对传统儒家进行了适应时代变化的改造和创新,对汉代的政治产生了深刻的影响。荀子这种礼法互补的政治模式,显然最符合统一大帝国长治久安的需要,成为之后历代统治者实际上采用的政治指导思想。孟、荀同出孔门,孔子理论的核心便是“仁”,为了实现“仁”,孔子重“礼”,孟子重“义”,荀子则是“礼法并重”。在推广实践方式上,孟子把希望寄托到人通过自我修养而达到的“内圣”,走的是一条反身求己、推己及人的进路；荀子恰好相反,他走的是一条外开的、以现实世界为基础的经验论路径。荀子提出“天人相分”,由天命观下贯而来的是荀子的人性论,他肯定人性本朴,而“情”却是恶的；为了维护社会秩序,荀子提出了“明分使群”,而“分”需要用物质财用来彰显；荀子认为,“利”是目的,“义”是规则,而“礼”则是实现“利”的方法,是“利”得以实现的途径,即所谓礼以养欲、义以成利,最终实现的是义利两成,从而成就儒家的“仁者爱人”。荀子所有的理论都是建立在“一天下”的政治理想之上。作为传经之师,荀子不仅终结了先秦子学,更开启了两汉经学。荀子对于汉初《诗》、《书》、《礼》、《乐》、《易》、《春秋》的传授皆有功劳,因此,他对于汉代儒学的影响也是至为深远的。荀子对于汉初儒学独尊的影响不仅仅表现为汉初儒者皆与其有学术渊源,还表现在对于秦汉“一制度”的理论上的指导。李斯以法家治国,虽然背弃儒家信念,却在制度上完成了王权的大一统,帮助秦建立了我国历史上第一个中央集权的国家,从而实现了荀子所谓的“霸业”,为汉家制度的建立提供了蓝本。而汉宣帝则说：“汉家自有制度,本以霸王道杂之。”可见,虽然儒家学术在汉代尊为官方意识形态,而在治理国家方面,汉代的统治者实行的是“王道”、“霸道”并用的手段,“王道”是儒家治理国家的最高追求,是一个理想化的状态；而“霸道”最为成功的则是以法家治国的秦,作为儒家的荀子认为“霸业”是现实“王道”的有效途径。汉代的统治者经过了几十年的实践得出,儒家的“王道”必须结合法家的“霸道”才能真正实现社会的治理。因此,秦汉在制度上先后承袭,虽小有差异,而精神则是一脉相承的。儒学在汉代的发展经历了由被压制到成为官方学术的变化。汉初虽以黄老道家治国,但儒家学者以总结秦亡教训为己任,经过叔孙通、陆贾、贾谊、韩婴等人的坚持和弘扬,终于在董仲舒的时候实现了“罢黜百家,独尊儒术”,使得儒学正式走上政治舞台,并影响了中国两千多年的封建制度。叔孙通以儒家礼仪为基础确立了汉帝国的各种行为规范,自他开始,儒学进入了官方的视野,奠定了儒学与汉代官方意识形态融会的基础和人员的储备。陆贾、贾谊则开始了汉代儒学体系的建构。陆贾从浮丘伯受《毂梁传》,他根据秦亡天下、汉得天下的史实,主张以保持秦代中央集权官僚的政治体制为基础,以儒家“仁”、“礼”思想作为治理国家的主要方法与策略,他力谏刘邦转向以仁义治国,改变了刘邦的轻儒思想并奉命作《新语》,标志着儒家学说与君主权力相结合的开始,奠定了汉武帝“罢黜百家,独尊儒术”的思想基础。贾谊则发挥了荀子“隆礼重法”的思想,针对于地方势力过于强大的问题,提出了两种解决办法,一是“定经治”,即建立起由外在的物质表现来的等级关系,人们各处其位,各司其职,各种社会机能才能正常运转,国家才能稳定发展；二是“割地定制”,即“众建诸侯而少其力”。在贾谊看来,“割地定制”不仅从根本上解决了诸侯王坐大成患的问题,更体现了天子的“五美”(明、廉、仁、义、圣),也为汉王朝的长治久安找到了切实可行的路径。到了武帝时候,为解决社会实际问题而对策贤良,于是董仲舒出焉。董仲舒之公羊学儒学体系与荀子之学有相通之处。在《天人三策》中他阐述了天人感应的思想,论证了神权和君权的关系,提出了“罢黜百家,独尊儒术”的主张,论述了自己的政治思想,从哲学理论的高度,总结出一套维护汉家长治久安的战略思想,得到了汉武帝的认同。从此之后,儒学成为了官方政治学说,开始了与王权的正式结合。董仲舒从社会现实出发神化儒学,其目的是使儒学能够更好地服务于社会,巩固儒学与政治联姻中的地位,他所做的努力都是更好地弘扬儒学。这与荀子儒学改造的初衷是一致的。董仲舒的“天”既有作为至上神的神性,又具有道德属性(“仁”),又采纳了荀子的“人最为天下贵”的主张,在神化“天”的同时也神化了“人”,这样一来,“人”便成了“天之子”,在天之下最为尊贵,一方面,人处于“天”这个人格至上神的监督和保护之下；另一方面,“天子”作为天的代言人,要谨遵天命来自我修养和治理国家。董仲舒的天人感应理论即保障了君权又限制了君权,既能不重蹈秦的覆辙,又能为诸侯王尊君提供天意的合理性。可以说,董仲舒的天人观是他整个思想体系的理论基础,为封建王权大一统的维护和巩固提供了神学根据和理论的支撑作用。董仲舒继承了荀子的人性论,认为人本性乃朴,但其趋向性是恶的,如果对于这种恶的趋向不加以制止,则会无限发展其恶的一面。由此,他则强调了“王之教化”的作用,为之后的“三纲五常”封建伦理秩序的建立提供了人性论的基础。董仲舒根据社会现实需要将神学纳入儒学,他的天人感应论限制了君权,巩固封建的大一统,实现了“屈民而伸君,屈君而伸天”,使得以“天”为代言人的儒学开始了长达两千余年封建官方统治学说的地位,在理论上和制度上都实现了荀子的“一天下”的政治主张。
[Abstract]:With the gradual and bright trend of the general situation in the world, the contending situation of all the scholars in the academic circles was close to the end. In the great social change, Xunzi responded and criticized the Warring States academically, inherited and developed, and formed his comprehensive academic ideological feature. Xunzi rejected the theory of the scholars and demanded ideology. The political proposition of "the king of the law and the one system" was clearly put forward. The rule of governing the country was based on the Confucianism and the ideology of the Legalists. The traditional Confucianism was adapted to the transformation and innovation of the times, and it had a profound influence on the politics of the Han Dynasty. The political model of Xunzi's complementarity of the courtesy and law was obviously most consistent with the Changzhi long empire. The need for security became the guiding ideology of the rulers of the past dynasties.
In order to realize "benevolence", the core of Confucius's theory is "benevolence". In order to realize "benevolence", Confucius weighs "rite", Mencius weighs "righteousness", and Xunzi is "the law of etiquette". On the contrary, he takes a path of Empiricism on the basis of real world. Xunzi puts forward "the separation of heaven and man" and Xunzi's theory of human nature from the view of destiny. He affirms that human nature is simple, but "love" is evil. In order to maintain social order, Xunzi puts forward "clear division and make groups", and "divide" needs to be used. In Xunzi's opinion, "profit" is the purpose and "righteousness" is a rule, and "rite" is the way to realize "profit", and it is the way to realize "Li", that is, the so-called "Rites" with the desire, righteousness to profit, and the ultimate realization of the righteousness and benefit 20%, thus achieving the Confucian "benevolent lover". All Xunzi's theories are established in "one" The political ideal of the world.
As a teacher of Confucian classics, Xunzi not only ended the pre Qin Dynasty, but also opened the Confucian classics in the Han Dynasty. Xunzi has made contributions to the imparting of Confucianism in the early Han Dynasty. As a result, his influence on Confucianism in the Han Dynasty is also profound. The influence of Xunzi on Confucianism in the early Han Dynasty is not only manifested by the Confucianism and his learning in the early Han Dynasty. The origin of the art was also shown in the theoretical guidance of the "one system" of the Qin and Han Dynasties. In spite of the abandoning of the Confucian belief, Li Si accomplished the great unification of the royal power in the system and helped Qin to establish the first centralized state in the history of our country, thus realizing the so-called "hegemony" by Xunzi to provide the system of the Han Dynasty. The emperor of Han Xuan said, "the Han family has its own system and the overlord Dao is miscellaneous." although the Confucian academia was respected as the official ideology in the Han Dynasty and the rulers of the Han Dynasty carried out the "King Dao" and the means of "hegemony", the "King" is the highest pursuit of the Confucianist government and an ideal. The most successful of the "hegemony" was the Qin with the legalist rule, as the Confucian Xunzi thought that the "hegemony" was an effective way of "King". After several decades of practice, the rulers of the Han Dynasty concluded that the Confucian "King Dao" must combine the French "hegemony" in order to truly realize social governance. Therefore, Qin Dynasty Han has successively inherited in the system, though the difference is small, and the spirit is inherited from the same origin.
The development of Confucianism in the Han Dynasty had undergone a change from being suppressed to becoming an official academic. In the early Han Dynasty, the Confucian scholar managed his country with the Huang Lao Taoist, but the Confucian scholar took the lessons of the Qin Dynasty as his own task. After the insistence and development of his Shu sun Tong, Lu Jia, Jia Yi, Han Ying and others, the Confucian scholar finally realized "to depose a hundred families and to respect Confucianism alone" at Dong Zhongshu's time. He went to the political stage and influenced the feudal system of China for more than two thousand years. Shu sun Tong established various norms of the Han Empire on the basis of Confucian etiquette. Since he began, Confucianism entered the official vision and laid the foundation for the fusion of Confucianism and the official ideology of the Han Dynasty and the reserve of personnel. Lu Jia, Jia Yi, began the Confucianism of the Han Dynasty. The construction of the system. Lu Jia, from the hubun beam to the hubun beam, was based on the historical facts of the Qin Dynasty and Han and the world. He advocated the political system of the central centralized bureaucrat in the Qin Dynasty, and the Confucian "benevolence" and "rite" thought as the main method and strategy to govern the country. He remonstished Liu Bang to change the light Confucianism of Liu Bang with the benevolence and righteousness. Thinking and ordering to be "new language" marks the beginning of the combination of Confucianism and the power of monarchy, which lays the foundation of the ideological basis of Emperor Wu Emperor "to depose a hundred families and to respect Confucianism alone". Jia Yi has given full play to Xunzi's thought of "ritual reign" and put forward two solutions to the problem of local power too strong. From the external material performance of the hierarchical relationship, people everywhere their position, each of their duties, various social functions can operate normally, and the state can develop steadily. Two is the "custom cut custom", that is, "the masses build the princes and less force". In Jia Yi's view, the "custom cut custom" not only fundamentally solved the problems of the princes and princes, but more in body. The "five beauty" (Ming, Lian, benevolent, righteous and Holy) found a practical path for the long term stability of the Han Dynasty. When he arrived at Emperor Wudi, to solve the practical problems of the society, he was wise and good, so Dong Zhongshu went out.
In the three policy of heaven and man, he expounded the thought of heaven and man induction in the three policy of heaven and man, demonstrated the relationship between the divine right and the monarchy, put forward the proposition of "depose the hundred family and the only Confucianism", discussed his own political thought, and summed up a set of maintenance of the long lasting peace of the Han family from the height of philosophical theory. Since then, Confucianism became the official political theory and began to integrate with the royal power. Dong Zhongshu deified Confucianism from the social reality and its purpose.
It was to enable Confucianism to serve the society better and to consolidate the position of Confucianism and political marriage. All the efforts he made were to carry forward Confucianism better. This was in accordance with the original intention of Xunzi's Confucian transformation.
Dong Zhongshu's "heaven" has not only the divine nature of the Supreme God but also the moral attribute ("benevolence"), and the idea of "the most precious man" of Xunzi, and the deification of "man" at the time of deification of "heaven". In this way, "man" becomes the "son of heaven", the most honorable under the sky, and on the other hand, the man is in "heaven". On the other hand, on the other hand, "Tian Zi", as the spokesman of the heaven, should obey the destiny of heaven from me to cultivate and govern the country. Dong Zhongshu's theory of nature and human induction safeguards the monarchy and restricts the monarchy. It can not repeat the mistakes of the Qin Dynasty and provide the reasonableness for the king of the princes. It can be said, Dong Zhongshu. The view of heaven and man, the theoretical basis of his whole ideological system, provides the support and support of theological basis and theory for the maintenance and consolidation of the feudal monarchy. Dong Zhongshu inherited the theory of Xunzi's human nature, thought that human nature is simple, but its tendency is evil. If the tendency of this evil is not stopped, it will develop its evil one indefinitely. Therefore, he emphasized the role of "Wang's Enlightenment", which provided the basis of human nature for the establishment of the "three principles and five permanent" feudal ethical order.
According to the social reality, Dong Zhongshu brought theology into Confucianism. His theory of nature and human induction restricted the monarchy, consolidated the feudalism, and realized "flexion the people and extend the emperor, bend the emperor and extend the sky", making the Confucianism of "heaven" as the spokesperson for more than two thousand years, and realized the theory and system of the theory and system. Xunzi's "one day" political proposition.
【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2014
【分类号】：B222;B222.6

【参考文献】