西汉思想与政治

发布时间：2018-02-13 14:04

本文关键词： 道家儒家法家少为多为仁义政治　出处：《湖南大学》2010年博士论文　论文类型：学位论文

【摘要】： 思想影响政治,政治环境反作用于思想取向。思想与政治互为作用,循环影响,这种思想与政治的互动关系是历史的常态,西汉概莫能外。刘邦集团的故乡处于道家文化圈内,刘邦、萧何、张良、曹参、陈平等核心人物因受地域文化的熏染,从而对道家产生了天然的亲切感,加之道家思想具有全方位性作用,因而在征战天下的过程中,刘邦集团自然而然地选择了道家,而且这一尊崇道家的惯性一直延续到统一天下之后并作用于汉初政治。道家思想与刘邦集团的“结盟”,一方面使刘邦集团借助道家思想成功地攻取并治理天下,另一方面道家思想也因刘邦集团的推崇而成为官方主导思想,双方可谓互惠互利。与此同时,儒家也在汉初政治中发挥了不可或缺的辅助作用。文景时期,由于统治者的个人经历,使其形成相对质朴、少欲的性格,因而更易接受清静无为思想,加之周勃、陈平、申屠嘉等一批老臣对前代政策的拥护,以及文帝初年尚不富足的现实,使国家继续实行无为而治,并收到了百姓和乐、“其鬼不神”的效果。被普遍认为才高遭嫉的贾谊被贬的真正原因,正是由于其“多为”主张与当时的政治环境格格不入,这也在一定程度上反映了当时儒道斗争的状况；道法之争也一度因为景帝支持晁错而浮出水面,七国之乱的教训使景帝最终恢复了清静少为的政策。武帝时代的政策,并非学界所普遍认为的“儒表法里”,而应动态地分为四个阶段：窦太后去世之前,武帝被迫继续执行道家无为政治；窦太后去世后,武帝主动执行儒家的多为政治,对内改制,对外攘夷；多为政策导致国贫民困,矛盾激化,于是武帝开始接受较为残酷的法家思想：最后,人口减半、经济几近崩溃的局面迫使武帝又回到相对清静无为、与民休息的政策上来。从总体来看,以窦太后去世为标志,西汉的思想格局由之前的道主儒次,一变而为儒盛道衰。复杂的政治环境也促使儒生人格异化,出现了较具规模的“君子儒”与“小人儒”的对立。昭宣时期,面临武帝遗留的残局,国策的选择成为当务之急。盐铁会议为统治者提供了两种国策模式,即“少为”与“多为”。随着权力的更替,宣帝完成了从霍光“修孝文时政”到“修武帝故事”的转变,宣帝尊崇武帝的行为也影响到他的后继者,“多为”政治最终导致了西汉的衰颓。据此我们认为,昭宣中兴对于后期的西汉政治而言,不过是一抹返照夕阳而已。儒学独尊的政治环境使儒家丧失了外在竞争对手,灾异说盛行预示西汉儒学也开始走向自己的黄昏。西汉末年,王莽利用“仁义”为自己赢得了虚名,他效仿其先祖田常,在“仁义”的掩饰下窃取了汉朝政权。王莽篡汉这一事实印证了庄子“窃国者为诸侯’“诸侯之门仁义存焉”理论的正确性,揭示了大肆提倡仁义带来的种种弊端。然而面对现实,我们又不得不提倡仁义,为了走出这一两难困境,我们只能尽力地去考察行仁的动机,提高知人的能力,以防止“仁义”再次堕落为阴谋家手中玩弄的工具。在本论文中,我提出了一些个人的新看法,这些看法可见“结论”部分的介绍,并请老师批评指正。
[Abstract]:The thought influence politics , political environment reaction to the thought orientation . The thought and politics mutually act , the circular influence , the interaction between the thought and politics is the normal state of history , Xihan is no more than nothing . Liu Bang Group ' s hometown is in the Taoist cultural circle , Liu Bang , Xiao He , Zhang Liang , Cao Shen , Chen equality core character is influenced by the regional culture , so the Taoist thought has the omni - directional effect , and therefore , Liu Bang Group has chosen the Taoism in the course of the war , and the Taoist thought has been the official leading thought because of the promotion of Liu Bang Group . On the other hand , Confucianism has played an indispensable auxiliary role in the politics of Han Dynasty . During the cultural scene , because of the personal experience of the ruler , it formed a relatively simple and less desire character , thus more easily to accept the effect of the Qing Jing , and the effect of the people and music and the " ghost gods " in the early years . In the Tang Dynasty , Emperor Wudi was forced to continue to carry out Confucianism more than politics ; after his death , Emperor Wu took the initiative to implement Confucianism ' s multi - political and internal reform , and then it began to accept the policy of rest . From the general point of view , the West Han thought pattern was changed from the previous main Confucianism and the change to Confucianism . The complicated political environment also led to the alienation of Confucianism and the opposition of the " gentleman " and " the scholar " . With the change of power , the emperor provided two kinds of state policy modes , namely , " Shaowei " and " many " . With the change of power , Emperor Xuandi completed the transition from Huo Guang ' s " Repair of Filial Piety " to " Repair of Emperor Wu Di " . In the end of the Western Han Dynasty , Wang shihuang took advantage of " Ren Yi " to win his name for himself . He imitated his ancestor field and stole the regime of Han Dynasty under the disguise of " Ren Yi " . However , we had to advocate benevolence , and to get out of this dilemma , we can only try our best to investigate the motives of the Tao Ren and improve the ability of the knowledge person , so as to prevent " righteousness " from falling down again into the tools of the conspirators . In this paper , I put forward some personal new ideas , which can be seen in the introduction of the " Conclusion " section , and ask the teacher to criticize .

【学位授予单位】：湖南大学
【学位级别】：博士
【学位授予年份】：2010
【分类号】：K234.1

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