康熙理学思想初论

发布时间：2018-01-14 03:01

本文关键词：康熙理学思想初论　出处：《河北师范大学》2010年硕士论文　论文类型：学位论文

【摘要】： 明清之际,社会“天崩地解”。一个文明悠久而辉煌的大帝国被一个落后的小民族所取代,这一事实引起了社会的震惊。因此,士大夫开始对明朝以及自身展开了反省批判。黄宗羲、顾炎武、王夫之等人从不同角度对理学进行反思,思想界出现了理学批判总结的潮流。这是康熙学习理学、实践理学的思想文化背景。康熙学习理学的另一背景是当时满汉的冲突与融合。康熙作为满族贵族政权定鼎中原的第二代君主,在统治的过程中逐渐坚信在思想意识形态领域全面汉化对稳固政权的重要性。所以他努力学习理学,并将理学用以治国。康熙作为热爱汉文化的顺治帝的继承者,效法乃父,苦学儒经。作为自幼失去双亲的人,康熙的祖母孝庄无疑在对他倾心汉文化这一点上有引导作用。康熙亲政以后,在日讲官熊赐履、汤斌、孙在丰等尽心启沃下,学问益进,并倾心理学,服膺程朱,进而开始寻求真理学的标准。康熙把理当成世界的本体和伦理的源头,主张从经验世界中格物穷理。他既注重阴阳生化,又宣扬圣人教化,形成敬天威、尽人事的天命观。康熙遵循理学内圣外王的思路进行修身和治国。他用程朱理学的内外兼修的方法修养身心,尤其提倡读书。作为一个信奉理学信条的人,康熙对圣人的崇敬和对臣民的爱护是皇帝中少有的。他把自己看成是一个现实而真实的人,拒绝尊号的奉承。康熙把理学用于治国实践的一个伟大成就,是用真理学的标准改善吏治。同时以身作则,把孝、节俭、勤劳作为美德在全社会提倡,使清初道德沦丧的混乱社会局面得以改观。康熙推崇理学家,但不排斥佛道,并且还允许基督教在中国传播。这是康熙实践理学而具有包容心胸的表现。我们说康熙是一位具有理学思想的君主,而不是理学家,像理学家斥佛道为异端,反对事功主义,追求崇高的精神境界,在康熙的思想中很难找到。康熙学习理学、实践理学,目的是治理好国家,稳定自己对汉族的统治。由此,康熙理学最大的特点就是实践性,正是这一特点与康熙的帝王身份的结合,使康熙的理学发挥出巨大的作用。康熙理学的实践性不仅体现在对伦理道德的践履上,而且也反映在对政治、经济的实践中。康熙的理学实践对于清初政权的稳定,以及康乾盛世的出现具有决定性作用。
[Abstract]:During the Ming and Qing dynasties, the society was "broken apart". The fact that a great empire with a long and glorious civilization was replaced by a backward and small nation caused the shock of the society. The literati began to criticize the Ming Dynasty and themselves. Huang Zongxi, Gu Yanwu, Wang Fuzhi and others reflected on Neo-Confucianism from different angles. There is a trend of criticism and summary of Neo-Confucianism in the field of thought. This is the study of Neo-Confucianism in Kangxi. The ideological and cultural background of practical Neo-Confucianism. Another background of Kangxi's study of Neo-Confucianism was the conflict and integration of Manchu and Han at that time. Kangxi was the second generation monarch of the Manchu aristocratic regime. During the course of his rule, he gradually believed in the importance of Sinicization in the field of ideology and ideology to stabilize the regime. So he studied Neo-Confucianism and applied it to governing the country. Kangxi, as the successor of Shunzhi Emperor who loved Han culture, followed the example of his father and studied the Confucian sutras. As a person who had lost his parents at an early age. Kangxi's grandmother, Xiaozhuang, undoubtedly played a leading role in his love of Han culture. After Kangxi's family administration, Xiong Xi-li, Tang Bin, Sun Zaifeng, and so on, devoted their hearts to the development of learning and psychology. Obeying Cheng Zhu, and then began to seek the standard of truth. Kangxi regarded reason as the source of the ontology and ethics of the world, and advocated the poor argument from the world of experience. He not only paid attention to the biochemistry of Yin and Yang, but also preached the enlightenment of saints and formed respect for heaven. Kangxi followed the thought of the internal and external kings of Neo-Confucianism to train himself and govern the country. He cultivated his body and mind with the method of both inside and outside of Cheng-Zhu Neo-Confucianism, especially advocated reading. As a person who believed in the creed of Neo-Confucianism. Kangxi's respect for saints and his love for his subjects were rare among the emperors. He regarded himself as a realistic and real man and refused the flattery of honouring the name. Kangxi used Neo-Confucianism as a great achievement in governing the country. At the same time, by example, filial piety, frugality and industriousness were advocated as virtues in the whole society, so that the chaotic social situation of moral decline in the early Qing Dynasty could be changed. However, Buddhism is not excluded, and Christianity is allowed to spread in China. We say that Kangxi is a monarch with the thought of Neo-Confucianism, but not a Neo-Confucianism, like the Neo-Confucianism denouncing Buddhism and Taoism as heresy, opposing the doctrine of work, and pursuing the lofty spiritual realm. It is difficult to find it in Kangxi's thought. Kangxi studies Neo-Confucianism and practice Neo-Confucianism, the purpose of which is to govern the country well and stabilize his rule over the Han nationality. Therefore, the greatest characteristic of Kangxi Neo-Confucianism is its practicality. It is the combination of this characteristic and the imperial identity of Kangxi that makes Kangxi's Neo-Confucianism play a great role. The practicality of Kangxi's Neo-Confucianism is not only reflected in the practice of ethics but also in politics. In the economic practice, the Neo-Confucianism practice of Kangxi played a decisive role in the stability of the regime in the early Qing Dynasty and the emergence of the prosperous Kang-Qian period.
【学位授予单位】：河北师范大学
【学位级别】：硕士
【学位授予年份】：2010
【分类号】：K249.2

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