董仲舒王权合法性理论研究

发布时间：2018-07-07 16:41

本文选题：董仲舒 + 王权　；参考：《河南大学》2015年硕士论文

【摘要】：董仲舒的王权合法性理论具有很强的现实针对性,反映了秦汉之际社会政治权力由分散走向“大一统”的时代特征。秦汉之际,由于政治主体性与社会同一性的内在失调,王权面临着实现权力集中与维护社会统一两个目标的现实困境。这就导致了王权的合法性经历了多次的建构与危机。秦始皇虽然以法家思想为指导实现了政治上的“大一统”,但是由于法家思想主张以法代德,注重功利实效,因此他在王权合法性的建构方面过于倚重于事功的建立与宣传,而忽略了维护社会同一性的道德与信仰基础,造成了王权合法性的认同危机,最终导致了政权的灭亡。继秦之后的西汉王朝在建立之初汲取了秦亡的教训,采用黄老之学作为国家的指导思想。但是,黄老之学与法家思想有着很多相似之处,它们都继承和发扬了春秋以来的理性主义传统,忽视了“天”的神圣性和道德的价值性在王权合法性建构方面的重要作用。因此,西汉初年的王权合法性也一直存在着认同危机。然而,这并不是说统治者们完全忽略了“天”和伦理道德在王权合法性建构方面的作用,而是说他们的倚重点不同。在西汉早期的王权合法性建构过程中,各家学说都积极发挥自身理论优势,参与到王权合法性的建构中,表现为“百家争鸣”的局面。也正是在这样的历史条件下,儒家学说的优势逐渐地显现出来,并通过董仲舒对“春秋公羊学”的创造性诠释,建立了一个非常系统的王权合法性理论体系。董仲舒的王权合法性理论以儒家思想为主,同时吸收了法家、阴阳家和道家等学说,完成了“大一统”王权合法性的理论建构,确立了儒家学说在国家意识形态中的独尊地位。董仲舒的王权合法性理论建构模式有两个基本依据:“天”和“人”。其中,关于“天”的学说是董仲舒思想的基础,也是其王权合法性理论的终极依据;而关于“人”的理论则是董仲舒思想的落脚点,也是其王权合法性理论的现实依据。在董仲舒的哲学思想中,“天”和“人”是紧密地联系在一起的。董仲舒正是从“天人相与之际”出发,通过对“春秋公羊学”的合法性价值诠释,建构了一个系统的王权合法性理论。董仲舒的王权合法性理论不是凭空产生的,而是建立在对《春秋公羊传》的合法性历史叙事基础之上的。根据现代学者对合法性概念的定义,任何一种合法性理论都必然建立在人们对某一种价值观念的认同基础之上;而价值观念的形成又与叙事紧密相关,多产生于对过去历史事件的叙述之中。《春秋公羊传》开篇就针对《春秋》中的“(隐公)元年春王正月”提出了“大一统”的概念。董仲舒对《春秋公羊传》中的“大一统”观念进行了深入地阐发,建立一个系统的价值观念体系,使“大一统”成为其王权合法性理论体系的核心思想。在这个体系中,为了说明“大一统”观念的合理性,董仲舒引入了当时流行的其他诸家思想,特别是黄老学的天道观念、法家的专制主义和阴阳家的神秘主义,并重新赋予了“天”的神圣性,强调了“天”的作用。但是,从董仲舒的政治理想来看,他的王权合法性理论主要继承了先秦儒家的“圣王”观念。正是在“圣王一体”的语境下,董仲舒通过春秋公羊学的合法性价值叙事,实现了“圣人”与“王”的历史与逻辑的统一,不仅为西汉王权提供了合法性依据,而且也赋予了孔子“素王”的地位,为儒家思想成为国家主导意识形态做出了重大的理论贡献。董仲舒通过“春秋公羊学”的价值叙事建构起的王权合法性理论主要包括五个方面:第一,王权存在的理由;第二,什么样的王权是正当的;第三,评判王权行使好坏的标准;第四,王权具备天命存续的资格依据;第五,新王权代替旧王权如何彰显天命。由此,自秦始皇建立“大一统”政权开始就存在的王权合法性问题获得了系统的理论证明。董仲舒建构的王权合法性理论不仅论证了王权存在、统治和享有独尊地位的合法性,而且解释了王权为什么会更替及新王改制的必要性和正当性,完成了“大一统”国家存在的合法性证明,对后世产生了深远的影响。因此,董仲舒被后世学者称为“将汉帝国理论化的哲学家”和为“中国封建社会建构了一套上层建筑”的儒家学者。
[Abstract]:Dong Zhongshu's theory of the legality of royal power has a strong realistic view, reflecting the characteristics of the times of the social and political power of the Qin and Han Dynasties from decentralization to "great unification". On the occasion of the Qin and Han Dynasties, due to the internal imbalance between the Political Subjectivity and the social identity, the royal power is confronted with the realistic predicament of realizing the two goals in the collection of power and the maintenance of social unity. This led to the construction and crisis of the legality of the royal power. Although Qin Shihuang realized the political "unification" as the guidance of the legalist thought, the legalist thought advocated the legal virtue and the utility of utilitarianism, so he overlooked the establishment and propaganda of the work in the construction of the legality of the Royal power, but ignored it. Maintaining the moral and belief basis of social identity caused the identity crisis of the legitimacy of the royal power and eventually led to the destruction of the regime. After the Qin Dynasty, the Western Han Dynasty drew lessons from the Qin Dynasty and adopted the study of Huang Lao as the guiding ideology of the state. However, there are many similarities between the school of Huang Lao and the thought of the Legalists. The tradition of rationalism since the spring and Autumn period has been inherited and developed, and the importance of the sanctity of "heaven" and the value of morality in the construction of the legality of the royal power has been neglected. Therefore, the legitimacy of the royal power in the early years of the Western Han Dynasty has always been an identity crisis. However, it is not to say that the rulers completely ignored the "heaven" and the ethical morality in the royal power. In the course of the construction of the legitimacy of the royal power in the early Western Han Dynasty, all the doctrines actively played their own theoretical advantages and participated in the construction of the legality of the royal power in the construction of the legality of the royal power, and it was also the advantage of Confucianism under such historical conditions. Through Dong Zhongshu's creative interpretation of the "spring and autumn goats", a very systematic theoretical system of the legality of royal power was established. Dong Zhongshu's theory of the legality of royal power was dominated by Confucianism, and the theories of Legalists, yin and Yang and Taoism were absorbed, and the theoretical construction of the legality of "great unification" was established. There are two basic foundations for the construction of Dong Zhongshu's theory of the legality of the power of royal power: "heaven" and "man". Among them, the theory of "heaven" is the basis of Dong Zhongshu's thought and the ultimate basis for his theory of the legality of royal power; and the theory of "man" is Dong Zhongshusi. In Dong Zhongshu's philosophical thought, "heaven" and "man" are closely linked. Dong Zhongshu, starting from the "heaven and man", has constructed a systematic theory of the legality of royal power through the interpretation of the legal value of the "spring and autumn school of goats". According to the definition of the concept of legality, any kind of legitimacy theory must be built on the basis of people's recognition of a certain value concept, and the formation of values is also based on the definition of the concept of legality. It is closely related to narration and is born in the narrative of historical events of the past. In the beginning of the spring and autumn spring and autumn, the beginning of the spring and Autumn Period said the concept of "unity" in the spring of the spring and autumn of the spring and Autumn period. Dong Zhongshu expounded the concept of "unification" in the spring and autumn of the spring and autumn and established a systematic value concept. In this system, in this system, in order to explain the rationality of the concept of "great unity", Dong Zhongshu introduced the popular ideas of other families, especially the idea of heaven and Tao of the old school, the autocracy of the Legalists and the mysticism of the Yin and Yang. The sanctity of heaven emphasizes the role of "heaven". However, from Dong Zhongshu's political ideal, his theory of the legality of royal power mainly inherits the "holy king" concept of the pre Qin Confucianism. It is in the context of "the unity of the holy king" that Dong Zhongshu realized the calendar of "saints" and "kings" through the legal value narration of the spring and autumn school of the goats. The unification of history and logic not only provides legal basis for the power of the Western Han Dynasty, but also gives Confucius the status of "prime minister", and makes a great theoretical contribution to the Confucianism as the leading state ideology. Dong Zhongshu's theory of the legality of royal power, constructed by the value narrative of "spring and autumn goats", mainly includes five aspects: First, the reasons for the existence of royal power; second, what kind of royal power is justified; third, the standard of judging the exercise of the right and bad of the royal power; fourth, the royal power has the qualification basis for the survival of the destiny; fifth, the new royal power instead of the old royal power shows how to manifest the destiny. Thus, the problem of the legality of the royal power, which has been established since the establishment of Qin Shihuang's "great unity" regime, has been obtained. The theory of the system proved that Dong Zhongshu's theory of the legality of royal power not only demonstrated the legitimacy of the existence of royal power, ruled and enjoyed the exclusive status, but also explained the necessity and legitimacy of the replacement of the royal power and the reform of the new king, completed the proof of the legality of the existence of the "great one" state, and had a profound influence on the later generations. Therefore, Dong Zhongshu was later known as "the philosopher who theorized the Han Empire" and a Confucian scholar who built a superstructure for Chinese feudal society.
【学位授予单位】：河南大学
【学位级别】：硕士
【学位授予年份】：2015
【分类号】：B234.5

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