本文關(guān)鍵詞： 儒家 法家 富民 富國(guó) 義利 賦稅 本末　出處：《西北大學(xué)》2003年碩士論文　論文類型：學(xué)位論文

【摘要】：西周時(shí)期，我國(guó)進(jìn)入了宗法奴隸制社會(huì)，出現(xiàn)了反映宗法制度和宗法思想的“禮”和“法”。春秋戰(zhàn)國(guó)時(shí)期，是我國(guó)由宗法奴隸制向封建制過(guò)度的時(shí)期，“禮”思潮的興盛，“德”觀念的拓展，促使了禮法的分化，導(dǎo)致了儒學(xué)的創(chuàng)立。在戰(zhàn)國(guó)變法運(yùn)動(dòng)中形成的法家與儒家在政治思想上存在著嚴(yán)重的沖突和對(duì)立，表現(xiàn)為“禮法之爭(zhēng)”和“王霸之辯”。 儒、法學(xué)派的政治理論截然不同，孔子建立了以“仁”為核心的政治倫理思想體系，孟子主張性善，側(cè)重的概念是“義”，政治理想是實(shí)行“仁政”。荀子主張?zhí)烊讼喾趾腿诵詯�，�?cè)重于“禮”學(xué)，因“禮”而推演出一系列具體的“王制”的內(nèi)容。法家代表人物商鞅強(qiáng)調(diào)排斥道德教化，他輕視儒家的“禮樂(lè)”，反對(duì)效法古代的治世之道。韓非集法家思想之大成，將“法”、“術(shù)”、“勢(shì)”糅合為一，主張以法為教，將“法治”與儒家的“德治”完全對(duì)立起來(lái)。《管子》學(xué)派主張“禮法并用”持比較柔和的政治觀點(diǎn)。 在政治理論制約下，儒、法代表人物闡述了豐富的求富思想。儒家的代表人物孔子，圍繞著“貴義賤利”提出了富民的主張，奠定了中華民族重視農(nóng)業(yè)的傳統(tǒng)，孟氏之儒的孟柯，主張“民貴君輕”，在反對(duì)“霸道”的同時(shí)，提出了富民的具體途徑“制民之產(chǎn)”，構(gòu)建了以生產(chǎn)資料私有制為基礎(chǔ)的一家一戶，男耕女織的封建生產(chǎn)方式的圖景。作為儒家終結(jié)者的荀子“兼王霸”，提出了廣義的富國(guó)論，他提倡“強(qiáng)本”、“節(jié)用”、“開源節(jié)流”，產(chǎn)生了與法家相似的重農(nóng)抑商的觀點(diǎn)。法家代表人物商鞅，強(qiáng)調(diào)富國(guó)強(qiáng)兵，他提倡用農(nóng)戰(zhàn)政策來(lái)達(dá)到“王”的目的，他片面理解農(nóng)業(yè)的作用，把農(nóng)業(yè)與工商業(yè)對(duì)立起來(lái)，提出了“事本禁末”的思想。《管子》學(xué)派以“利欲論”為基礎(chǔ)，，提倡富國(guó)富民，這一學(xué)派的主流看到了工商業(yè)和農(nóng)業(yè)之間的關(guān)系，主張發(fā)展工商業(yè)，也有一部分代表人物提出了“強(qiáng)本禁末”的觀點(diǎn)。韓非提倡通過(guò)農(nóng)戰(zhàn)來(lái)達(dá)到成就霸業(yè)的目的，他“重本抑末”，獎(jiǎng)勵(lì)耕戰(zhàn)，為秦統(tǒng)一天下奠定了理論與物質(zhì)的基礎(chǔ)。儒、法學(xué)派的求富思想在“義利”、“本末”、“賦稅”等方面存在著嚴(yán)重的分歧，但他們都要求大力發(fā)展社會(huì)生產(chǎn)，都把發(fā)展農(nóng)業(yè)作為致富的途徑，說(shuō)明儒、法之間存在著和合的趨勢(shì)。 本文從孕育儒、法學(xué)派的求富思想的政治背景出發(fā)，在分析了他們的政治理論基礎(chǔ)的同時(shí)，對(duì)他們的求富思想進(jìn)行了系統(tǒng)的闡述，并進(jìn)行了比較論證。
[Abstract]:During the Western Zhou Dynasty, China entered the patriarchal slavery society, and there appeared the "rites" and "laws" which reflected the patriarchal system and patriarchal thoughts. During the Spring and Autumn period and the warring States period, it was the transition period from patriarchal slavery to feudal system in our country. The flourishing trend of thought of "propriety" and the expansion of the concept of "morality" promoted the differentiation of etiquette and law, which led to the establishment of Confucianism. There were serious conflicts and opposites between Legalists and Confucians in the political ideology of the warring States Movement of Reform. It is manifested as "the dispute of etiquette and law" and "the debate of king's power". The political theory of Confucianism and law school is very different. Confucius established the political ethics thought system with "benevolence" as the core. Mencius advocated the good of nature and emphasized the concept of "righteousness". The political ideal is to carry out "benevolent government". Xunzi advocates the separation of nature and man and human nature evil, and focuses on the study of "propriety". Shang Yang, the representative of the Legalist, emphasized the rejection of moral education, and he despised the Confucian "ritual and music". Against imitating the ancient way of governing the world. Han Fei set the great success of the thought of legalism, "law", "skill", "power" into one, advocated to teach by law. The "rule of law" is completely opposed to the Confucian "rule of virtue". The school of "Guanzi" advocates "the use of etiquette and law" to hold a softer political point of view. Under the restriction of political theory, the representative figures of Confucianism and law elaborated rich thoughts of seeking wealth. Confucius, the representative figure of Confucianism, put forward the idea of enriching the people around "noble righteousness and low interest". Established the Chinese nation attaches importance to the tradition of agriculture, Mencius Confucian Meng Ke, advocated "people and noble monarchs light", in opposition to "hegemonic" at the same time, put forward a specific way to enrich the people "the property of the people." Based on the private ownership of the means of production, this paper constructs a picture of the feudal mode of production in which men and women knit. As the terminator of Confucianism, Xunzi puts forward the theory of "rich country" in a broad sense, and he advocates "strengthening the original". "Saving use" and "opening up sources of income and cutting expenditure" gave rise to a viewpoint similar to that of the Legalists. Shang Yang, a representative figure of the Legalists, stressed the need for a prosperous country and a strong army, and he advocated the use of the policy of peasant warfare to achieve the goal of "king." He had one-sided understanding of the role of agriculture, put agriculture against industry and commerce, and put forward the idea of "prohibiting the end of business". The school of thought advocated rich countries and rich people on the basis of "the theory of desire for profit". The mainstream of this school saw the relationship between industry and industry and agriculture, and advocated the development of industry and commerce. Some of the representatives put forward the idea of "strengthening this and banning the last". Han Fei advocated to achieve the goal of dominating the industry through the agricultural war, and he "stressed the root and suppressed the end" and rewarded the war of ploughing. It laid a theoretical and material foundation for the unification of the world in the Qin Dynasty. There are serious differences in the thought of seeking wealth from Confucianism and the school of law in the aspects of "justice and profit", "the present and the end", "taxation" and so on, but they all demand to vigorously develop social production. Both regard the development of agriculture as a way to get rich, explaining the trend of harmony between Confucianism and law. Starting from the political background of the rich seeking thought of the Confucianism and the school of law, this paper analyzes their political theoretical basis, expounds their thought of seeking wealth systematically, and makes a comparative demonstration.
【學(xué)位授予單位】：西北大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2003
【分類號(hào)】：F092.2

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