本文選題：朱子 + 法哲學(xué)　； 參考：《福建師范大學(xué)》2013年碩士論文

【摘要】：朱熹是繼孔子、孟子以來中國古代儒家又一個(gè)主要人物,是儒家思想的傳人。朱熹是南宋最重要的哲學(xué)家、法學(xué)家,同時(shí)又是舉足輕重的政論家。本文主要研究朱熹的法哲學(xué)思想,把哲學(xué)、法學(xué)、歷史學(xué)三者融會(huì)貫通,對(duì)朱熹的法哲學(xué)思想在前人的基礎(chǔ)上進(jìn)一步探討。 朱子法哲學(xué)思想產(chǎn)生于特定的年代,具有歷史根源。南宋的經(jīng)濟(jì)和文化極其繁榮,為朱子法哲學(xué)的產(chǎn)生奠定了豐富的物質(zhì)基礎(chǔ)和思想基礎(chǔ)。同時(shí)朱子法哲學(xué)思想并非空穴來風(fēng),它也是站在前人智慧的肩膀上,對(duì)儒家思想的精華進(jìn)行創(chuàng)造性的總結(jié)和提升,是對(duì)孔子、孟子、荀子、董仲舒、二程等的思想的繼承和發(fā)展。朱子法哲學(xué)思想是朱熹理論和實(shí)踐結(jié)合的產(chǎn)物,是實(shí)踐智慧的結(jié)晶。朱子熱衷于法律實(shí)踐,在實(shí)踐中修正自己的法哲學(xué)思想。儒家提倡“天人合一”的價(jià)值理念,用整體的思維方式來研究世界,為朱熹“存天理,滅人欲”的法哲學(xué)思想提供了思想基礎(chǔ)。朱熹認(rèn)為,物欲橫流,世風(fēng)日下是社會(huì)罪惡的根源,國家的法律也要遵循“天理”進(jìn)行改革。朱熹強(qiáng)調(diào)“德禮政刑”之間的辯證關(guān)系,它們相生相克,相得益彰,處理得當(dāng)是社會(huì)善治的基礎(chǔ)。在法律應(yīng)用上,朱熹主張“以嚴(yán)為本”,恢復(fù)肉刑,斷其“為亂之本”。其中包含了法家思想的痕跡。朱熹重視民生,關(guān)心老百姓的疾苦,朱熹“社倉”思想反映了朱熹關(guān)注民生的智慧。然而,在中國古代封建制度下,走不出人治的歷史怪圈。朱熹主張任人唯賢,完善官吏選拔制度�？傊�,朱子法哲學(xué)思想是中華法系智慧的結(jié)晶,朱熹不愧為中國古代偉大的思想家。
[Abstract]:Zhu Xi is another main figure in ancient Chinese Confucianism after Confucius and Mencius, and a descendant of Confucianism. Zhu Xi was the most important philosopher, jurist and political commentator of the Southern Song Dynasty. This paper mainly studies Zhu Xi's philosophy of law, integrates philosophy, law and history, and probes into Zhu Xi's philosophy of law on the basis of predecessors. Zhu Zi's philosophy of law originated from a specific age and had historical roots. The economic and cultural prosperity of the Southern Song Dynasty laid a rich material and ideological foundation for the emergence of Zhu Zi's philosophy of law. At the same time, Zhu Zi's philosophy of law is not an empty idea. It is also a creative summary and promotion of the essence of Confucianism on the shoulders of forefathers' wisdom. It is a creative summary and promotion of Confucius, Mencius, Xunzi, Dong Zhongshu. The inheritance and development of the thought of two stages etc. Zhu Zi's philosophy of law is the product of the combination of Zhu Xi's theory and practice and the crystallization of practical wisdom. Zhu Zi was keen on legal practice and revised his philosophy of law in practice. Confucianism advocates the value idea of "the unity of nature and man" and studies the world with the whole way of thinking, which provides an ideological basis for Zhu Xi's legal philosophy of "keeping nature and destroying man's desire". According to Zhu Xi, the country's laws should be reformed in accordance with the law of heaven. Zhu Xi emphasizes the dialectical relationship between the "moral politeness and punishment", which is the basis of good social governance. In the application of law, Zhu Xi advocates "strict as the basis", restores the corporal punishment, and breaks its "disorderly foundation". It contains traces of Legalist thought. Zhu Xi attaches importance to people's livelihood and cares about people's suffering. Zhu Xi's "social warehouse" thought reflects Zhu Xi's wisdom of paying attention to people's livelihood. However, under the feudal system in ancient China, there is no way out of the historical circle of rule by man. Zhu Xi advocates the appointment of meritocracy and the perfection of the official selection system. In a word, Zhu Zi's philosophy of law is the crystallization of the wisdom of Chinese law system, and Zhu Xi is worthy of being a great thinker in ancient China.
【學(xué)位授予單位】：福建師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類號(hào)】：B244.7;D90

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本文編號(hào)：1890109