發(fā)布時(shí)間：2018-06-04 20:02

  本文選題：《周易》古經(jīng) + 《易傳》�。� 參考：《山東大學(xué)》2013年博士論文

【摘要】：《周易》是中國(guó)文化的源頭活水,包括《經(jīng)》和《傳》兩部分。整個(gè)中國(guó)文化的基本觀念和基本精神都能從《周易》古經(jīng)及《易傳》中找到根源,其中就包括法律文化�！兑讉鳌肥菍�(duì)《周易》古經(jīng)最古的闡釋,同時(shí)又是一部在文獻(xiàn)、歷史、哲學(xué)等方面均產(chǎn)生廣泛影響的著作,歷來(lái)為學(xué)人所關(guān)注�！兑讉鳌芬越饨�(jīng)的方式闡述其法哲學(xué)思想,實(shí)現(xiàn)了對(duì)古經(jīng)法哲學(xué)思想的繼承和超越,其易學(xué)思維方式是法哲學(xué)思想的依據(jù)�！兑讉鳌吠ㄟ^(guò)對(duì)古經(jīng)的闡釋,除去卜筮之意,創(chuàng)造性地構(gòu)建了自成體系的儒家人生觀和世界觀,并且把兩者統(tǒng)一于天人合一的有機(jī)整體中�！兑讉鳌贩ㄕ軐W(xué)思想在形成過(guò)程中,與各家法哲學(xué)思想產(chǎn)生了融合,因此具有兼容并蓄的特質(zhì),對(duì)后世產(chǎn)生了深遠(yuǎn)的影響,它是先人智慧的結(jié)晶,也是今天進(jìn)行法律思想史研究的重要史料。 本文選取《易傳》法哲學(xué)思想為研究對(duì)象,分別從《易傳》法哲學(xué)思想產(chǎn)生的淵源、主要內(nèi)容、與先秦各家法哲學(xué)思想的關(guān)系、主要特點(diǎn)以及對(duì)后世的影響等方面進(jìn)行了論述,本文主要分為五個(gè)部分： 第一章分析《易傳》法哲學(xué)思想產(chǎn)生的淵源。本文將《易傳》法哲學(xué)思想產(chǎn)生的淵源定位于兩個(gè)方面,一是《周易》古經(jīng)法哲學(xué)思想,一是春秋戰(zhàn)國(guó)時(shí)期各家法哲學(xué)思想。《易傳》是對(duì)《周易》古經(jīng)最古的闡釋,《周易》古經(jīng)的法哲學(xué)思想是《易傳》法哲學(xué)思想的重要淵源,《易傳》通過(guò)對(duì)古經(jīng)的闡釋,繼承、發(fā)展和豐富了古經(jīng)的法哲學(xué)思想。本文對(duì)古經(jīng)法哲學(xué)思想進(jìn)行了整理和發(fā)掘,為《易傳》法哲學(xué)思想闡述奠定了基礎(chǔ)。《易傳》誕生于百家爭(zhēng)鳴的時(shí)代。春秋時(shí)期法律革新思想的出現(xiàn)和戰(zhàn)國(guó)各家法哲學(xué)思想都是《易傳》法哲學(xué)思想產(chǎn)生的重要淵源。本文通過(guò)分析《易傳》的成書(shū)、學(xué)術(shù)思想的歸屬,說(shuō)明“經(jīng)”到“傳”的關(guān)系,論證了《易傳》不但凝結(jié)了儒家的智慧,也吸取了道家、法家、墨家等各家思想的精華。 第二章論述《易傳》法哲學(xué)思想的主要內(nèi)容。在前人研究的基礎(chǔ)上,對(duì)《易傳》所包含的法哲學(xué)思想進(jìn)行了系統(tǒng)的總結(jié)和歸納�！兑讉鳌返某蓵�(shū)經(jīng)歷了一個(gè)長(zhǎng)期的過(guò)程,它所蘊(yùn)含的法哲學(xué)思想也必定呈現(xiàn)出不斷完善、與時(shí)俱進(jìn)的發(fā)展過(guò)程。“十翼”各篇各具特色,因此《易傳》的法哲學(xué)思想內(nèi)容豐富,且文字流暢,表述清晰。筆者將《易傳》法哲學(xué)思想的主要內(nèi)容歸納為明慎用刑、寬柔相濟(jì),崇德重民、禮法結(jié)合,和諧中正、無(wú)訟息訟三個(gè)篇節(jié),每一節(jié)又論述了這些法哲學(xué)思想所包含的具體內(nèi)容。 第三章主要論述《易傳》法哲學(xué)思想與先秦各家法哲學(xué)思想的關(guān)系�！兑讉鳌冯m然是儒家的典籍,但《易傳》絕沒(méi)有拘泥于儒家的視野,因?yàn)樗帟r(shí)代的優(yōu)勢(shì),《易傳》得以兼容了多家思想,吸收各家思想之所長(zhǎng),形成一個(gè)兼容并蓄的龐大體系。作為儒家經(jīng)典,《易傳》法哲學(xué)思想與先秦儒家法哲學(xué)思想是相互交融的,而對(duì)道家、法家、墨家等各家思想則是采取了吸納和揚(yáng)棄的態(tài)度。通過(guò)本章的論述,可以較為清晰的了解《易傳》與各家思想之間的關(guān)系,這不但能夠佐證先秦各家法哲學(xué)思想是《易傳》法哲學(xué)思想的重要淵源,而且可以深刻的理解《易傳》法哲學(xué)思想兼容并包的特質(zhì)。 第四章主要論述了《易傳》法哲學(xué)思想的特色。本章分為三部分內(nèi)容,一是論述了《易傳》以解經(jīng)的方式闡述其法哲學(xué)思想；二是論述了“天人合一”是《易傳》法哲學(xué)思想的哲學(xué)基礎(chǔ)。三是論述了“崇德重民”是《易傳》法哲學(xué)思想的價(jià)值追求。本章是對(duì)《易傳》法哲學(xué)思想的總結(jié),展現(xiàn)出《易傳》法哲學(xué)思想成熟發(fā)展的一面,也展現(xiàn)出它對(duì)于統(tǒng)治階級(jí)和社會(huì)發(fā)展的重要價(jià)值。 第五章主要論述《易傳》法哲學(xué)思想對(duì)后世的影響�！兑讉鳌烦蓵�(shū)之后,中國(guó)社會(huì)步入了“大一統(tǒng)”的時(shí)代。因此,本文論述了《易傳》法哲學(xué)思想對(duì)封建社會(huì)的影響和對(duì)現(xiàn)代法治建設(shè)的啟示兩部分內(nèi)容。本章落腳于選題之意義所在,以古論今,通過(guò)論述《易傳》法哲學(xué)思想幾千年來(lái)的深遠(yuǎn)影響,來(lái)尋求《易傳》法哲學(xué)思想對(duì)現(xiàn)代法治建設(shè)的重要啟示和意義,也是對(duì)全文內(nèi)容的總結(jié)和歸納。 本文的創(chuàng)新之處： (一)在“經(jīng)”與“傳”分離的基礎(chǔ)上論述《易傳》的法哲學(xué)思想,厘清《周易》古經(jīng)法哲學(xué)思想和《易傳》法哲學(xué)思想,學(xué)術(shù)界現(xiàn)有的對(duì)《周易》法哲學(xué)思想的研究,一般都沒(méi)有區(qū)分經(jīng)傳,而是將兩者混合在一起進(jìn)行分析。筆者認(rèn)為,《周易》古經(jīng)和《易傳》產(chǎn)生的歷史背景不同,因?yàn)椴煌恼巍⑸鐣?huì)、經(jīng)濟(jì)背景,兩者所反映的法哲學(xué)思想必然有較大的差異。本文選題為《易傳》法哲學(xué)思想研究,就是建立在這個(gè)基礎(chǔ)之上。 (二)在論述《周易》古經(jīng)法哲學(xué)思想和《易傳》法哲學(xué)思想關(guān)系的基礎(chǔ)上,分析了《易傳》法哲學(xué)思想對(duì)《周易》古經(jīng)法哲學(xué)思想的繼承和超越。指出《易傳》法哲學(xué)思想之所以能實(shí)現(xiàn)對(duì)古經(jīng)的超越,則在于《易傳》對(duì)各家思想的吸納和揚(yáng)棄,展現(xiàn)出《易傳》法哲學(xué)思想兼容并蓄的思想特質(zhì)。 (三)分析了《周易》古經(jīng)法哲學(xué)思想和《易傳》法哲學(xué)思想與儒家法哲學(xué)思想之間的相互交融,指出了《周易》古經(jīng)—《易傳》、《周易》古經(jīng)——儒家法哲學(xué)思想、儒家法哲學(xué)思想——《易傳》之間的關(guān)系。同時(shí)論證了正是因?yàn)檫@樣的相互交融,才使得儒家法哲學(xué)思想能夠在激烈的交鋒中長(zhǎng)期占據(jù)著封建主流法律思想的地位,也使得《易傳》法哲學(xué)思想借儒家思想的發(fā)展而得以傳承并對(duì)后世產(chǎn)生深遠(yuǎn)的影響。 本文的不足之處： (一)因?yàn)椤吨芤住方?jīng)傳所蘊(yùn)含內(nèi)容的博大精深,對(duì)其法哲學(xué)思想未能進(jìn)行更為全面的整理和發(fā)掘,必定出現(xiàn)了許多遺漏之處。特別是對(duì)《周易》古經(jīng)法哲學(xué)思想的論述,因?yàn)樗鶎W(xué)有限,對(duì)現(xiàn)有史料的掌握和理解尚有不足,因此未能挖掘出更多且有價(jià)值的法哲學(xué)思想,必定影響到了對(duì)《易傳》法哲學(xué)研究的深度和廣度。 (二)在文章的寫(xiě)作過(guò)程中,存在著對(duì)史料理解不夠準(zhǔn)確、運(yùn)用不甚恰當(dāng)?shù)默F(xiàn)象。在許多觀點(diǎn)的論證上,不夠嚴(yán)密,有牽強(qiáng)之嫌,有待于在以后的研究中進(jìn)一步考量和修正。 (三)文章中某些章節(jié)的安排還存有不甚妥當(dāng)之處,個(gè)別章節(jié)在前后順序上似乎不夠通順。論述的內(nèi)容及引用的資料都存在重復(fù)現(xiàn)象,還需進(jìn)一步完善和提高。
[Abstract]:"Zhouyi" is the source of Chinese culture, including the two parts of the Chinese culture. The basic concepts and basic spirit of the whole Chinese culture can be found from the "Zhouyi", the ancient classics and the "Yi Zhuan >", including the legal culture. The Yi Zhuan is the most ancient interpretation of the Zhouyi ancient classics, and it is also a part of the literature, history and philosophy. The works of extensive influence have always been paid attention to by the scholars. The Yi Zhuan explained his philosophical thought in the way of interpreting it, realized the inheritance and Transcendence of the philosophical thought of the ancient Scripture law. The way of thinking is the basis for the philosophy of law. The Yi Zhuan has created a self established Confucian life creatively by removing the meaning of divination through the interpretation of the ancient classics. View and world view, and unify the two in the organic whole of the unity of heaven and man. In the course of formation, the philosophical thought of "Yi Zhuan >" has merged with the philosophy of every family. Therefore, it has an inclusive characteristic and has a profound influence on the later generations. It is the junctions of the wisdom of the ancestors and the importance of the study of the history of legal thought today. Historical materials.
This article selects the philosophical thought of "Yi Zhuan >" as the research object, and discusses the origin, main content, the relationship with the philosophy of each family law in the pre Qin period, the main characteristics and the influence on the later generations, respectively. This article is divided into five parts:
The first chapter analyzes the origin of the philosophical thought of "Yi Zhuan > philosophy of law". The origin of the "Yi Zhuan > philosophical thought" is located in two aspects. One is the philosophical thought of the ancient classics, the first is the philosophical thought of the family law in the spring and Autumn period and the Warring States period. The important origin of learning thought, "Yi Zhuan >" through the interpretation of the ancient Scripture, inherited, developed and enriched the philosophical thought of the ancient classics. This article has arranged and excavated the philosophical thought of the ancient Scripture law, and laid the foundation for the exposition of the philosophical thought of the "Yi Zhuan >". The family law philosophy is the important origin of the philosophical thought of "Yi Zhuan >". Through the analysis of the book of Yi Zhuan and the attribution of the academic thought, the article illustrates the relationship between "Jing" and "biography". It demonstrates that the Yi Zhuan not only condenses the wisdom of Confucianism, but also absorbs the essence of Taoist, Legalist and Mohist thoughts.
The second chapter discusses the main contents of the philosophical thought of "Yi Zhuan >". On the basis of the previous studies, the author systematically summarizes and sums up the philosophical thought contained in the Yi Zhuan. The book of Yi Zhuan has undergone a long process, and the philosophical thought contained in it must also present a continuous improvement and the development process of the times. "Ten The main contents of the philosophical thought of "Yi Zhuan >" are rich in law and philosophy, and the main contents of the philosophical thought of "Yi Zhuan >" are summed up in three sections, namely, prudent punishment, leniency, virtue and people, the combination of the law of rites, the harmony in the middle of the law, and the non litigation. Specific content.
The third chapter mainly discusses the relationship between the philosophical thought of "Yi Zhuan >" and the philosophy thought of the family law in the pre Qin period. Although the Yi Zhuan is a Confucian classics, the Yi Zhuan is never confined to the Confucian view. Because of the advantages of the times, the Yi Zhuan is compatible with many ideas and absorbs the director of all ideas to form a large and extensive system. For the Confucian classics, the philosophical thought of "Yi Zhuan >" and the pre Qin Confucian philosophy of law and philosophy are mutually blending, while the ideas of Taoist, Legalist and Mohism have taken the attitude of absorbing and sublation. Through the discussion of this chapter, we can clearly understand the relationship between the "Yi Zhuan >" and the ideas of each family, which can not only prove the family law philosophy of the pre Qin period. Thought is an important source of the philosophy of Yi Zhuan, and it can profoundly understand the characteristics of the philosophy of Yi Zhuan.
The fourth chapter mainly discusses the characteristics of the philosophical thought of "Yi Zhuan >". This chapter is divided into three parts. First, it expounds the philosophical thought of "Yi Zhuan >" in the way of interpreting it, and two is the philosophical foundation of "the harmony between heaven and man" is the philosophical basis of the philosophical thought of "Yi Zhuan >", and three is the value pursuit of "the worship of virtue and the people" is the value pursuit of the philosophical thought of the "Yi Zhuan >". This chapter is a summary of the philosophical thought of "Yi Zhuan >", showing the mature development of the philosophical thought of "Yi Zhuan >" and its important value for the development of the ruling class and the society.
The fifth chapter mainly discusses the influence of the philosophical thought of "Yi Zhuan >" on the future generations. After the book of "Yi Zhuan >", Chinese society entered the era of "great unification". Therefore, this article expounds the two parts of the influence of the philosophical thought of "Yi Zhuan >" to the feudal society and the enlightenment to the construction of the modern rule of law. By discussing the profound influence of the philosophical thought of "Yi Zhuan >" on the philosophy of law for thousands of years, it seeks the important enlightenment and significance of the Yi Zhuan philosophy thought to the construction of modern rule of law, as well as the summary and induction of the full text.
The innovation of this article:
(1) on the basis of the separation of "Meridian" and "biography", the author discusses the philosophical thought of "Yi Zhuan >", and clarifies the philosophical thought of "Zhouyi > ancient classics" and the philosophical thought of "Yi Zhuan >". The historical background of the Yi Zhuan is different. Because of the different political, social and economic background, there must be a great difference in the legal philosophy reflected by the two. This paper is based on the study of the philosophical thought of "Yi Zhuan >".
(two) on the basis of discussing the philosophical thought of "Zhou Yi", the philosophical thought of the ancient classics and the relationship between the philosophical thought of "Yi Zhuan >" and the philosophical thought of the law, this paper analyzes the inheritance and Transcendence of the philosophical thought of "Yi Zhuan > philosophy of law" to the philosophical thought of the ancient classics. Yi Zhuan > the ideological characteristic of the philosophical thought of the law.
(three) to analyze the mutual blending between the philosophical thought of "Zhouyi", the philosophical thought of the ancient classics and the philosophical and philosophical thoughts of the "Yi Zhuan >" and the Confucian law and philosophy, and point out the relationship between the Confucian philosophical thought of the Confucian law and philosophy and the Confucian legal philosophy, the relationship between the Confucian law and philosophy, and the relationship between the Confucian law and philosophy, and the relationship between the Confucian law and philosophy. The Confucian law and philosophy thought could occupy the position of the feudal mainstream legal thought for a long time in the fierce confrontation, and also made the "Yi Zhuan" the philosophy of law inherit and have a profound influence on the later generations by the development of the Confucian thought.
The shortcomings of this article are as follows:
(1) because of the profound and profound content contained in the book of Zhouyi, there must be a lot of omissions in the failure to make a more comprehensive arrangement and excavation of its legal philosophy, especially the discussion of the philosophical thought of the ancient classics, because of its limited learning and lack of understanding and understanding of the existing historical materials, so we can not excavate more. The valuable legal philosophy must have influenced the depth and breadth of the study of philosophy of Yi Zhuan.
(two) in the writing process of the article, there is a phenomenon that the understanding of the historical material is not accurate enough and the application is not very appropriate. In the argument of many viewpoints, it is not strict enough and has a far fetched suspicion. It needs to be further examined and amended in the future research.
(three) the arrangement of some chapters in the article is not quite appropriate, and the sequence of the individual chapters seems not to be smooth enough. The contents of the discussion and the reference materials have repeated phenomena, which need to be further improved and improved.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2013
【分類(lèi)號(hào)】：D90;B221

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本文編號(hào)：1978658