本文關(guān)鍵詞： 晁錯 新法家 削藩 歷史觀 人性論 本位觀　出處：《河南大學》2014年碩士論文　論文類型：學位論文

【摘要】：法家作為先秦諸子中的重要一支，它的主要政治目標是否定世襲貴族代代傳承的封建等級制度，建立新的君主專制的中央集權(quán)政治體制。法家發(fā)軔于戰(zhàn)國初的李悝，大盛于商鞅，集大成于韓非，在其思想理論的指導下，秦始皇“吞二周而亡諸侯,履至尊而制六合”，締造了秦王朝的輝煌，也使法家思想的影響達于極盛。但重刑傷民，秦的滅亡使法家名聲掃地，法家開始走向衰落。 而從秦亡到漢武“罷黜百家，獨尊儒術(shù)”的六七十年間，出現(xiàn)了一個“后戰(zhàn)國時代”。諸子百家重新活躍，并針對新的歷史形勢改造和包裝自己，先后出現(xiàn)了“新儒家”和“新道家”，以晁錯為代表的“新法家”則與之形成鼎足之勢。 晁錯作為漢文帝、漢景帝時期的政治家、思想家。他在升平治世之中看到了西漢王朝嚴重的政治危機，面對漢初日漸嚴重的諸侯王問題、匈奴問題、土地兼并問題等，都有針對性地提出了務實的解決方案。如針對諸侯王問題的“削藩策”，針對匈奴問題的“戍邊策”和針對貧富懸殊問題的“重農(nóng)策”等，涉及到政治、經(jīng)濟、社會和軍事等各個方面。這些政策主張，盡管在執(zhí)行中還有這樣那樣的不足，但總體上還是適應了社會發(fā)展的需要，其中不少政策對以后的歷代王朝都有普遍的借鑒意義，比如屯田制度。晁錯最有影響的政治行為，就是倡導“削藩”并因而推動了封建制的壽終正寢，使中國走上了一條獨具特色的歷史發(fā)展道路。 在思想調(diào)整上，以晁錯為代表的新法家一是受到陰陽五行思想的影響，將商、韓“直線進化”的歷史觀進行翻新，變成近似螺旋發(fā)展的循環(huán)歷史觀，并且以之為理據(jù)，反對“無為而治”，要求皇帝“躬親”有為。二是商、韓利用人性的“趨利避害”，強調(diào)賞罰和暴力，目標是“得天下”。新法家改定政治目標為“安天下”，于是去除傳統(tǒng)法家的“因人情”，而把儒家的“得人心”（人之“欲壽”、“欲富”、“欲安”之心）拿過來，以讓“天下樂其政”，在治國理政上形成一種溫和平實的風格。三是晁錯在批判秦政的基礎(chǔ)上摒棄了申、韓尤其是李斯理論上的極端“君主本位”，一方面實現(xiàn)了對前期法家商鞅、慎到“國家本位”的回歸，一方面吸收儒家“仁者愛人”的思想，以使法家面貌顯得更加柔和。 漢武之后“新法家”終被拋棄，不是君主懷疑它的忠誠和功效，而是儒家實現(xiàn)了一次華麗轉(zhuǎn)身，其內(nèi)涵不但包含了法家思想的合理成分，而且還能提供法家不具備的深厚文化傳統(tǒng)，更有利于維持政權(quán)的長治久安。法家的潮起潮落，都是皇權(quán)-官僚階級從自身利益出發(fā)精心選擇的結(jié)果，但同時也由于其自身的一些難以克服的缺陷。首先，在法家思想的理論和實踐中，，缺少一種能使君臣民眾全覆蓋的共同為之奮斗的理想目標，這一點從某種程度上減弱了人們自覺遵守社會約束的積極性。其次，法家思想所依托的師承關(guān)系和學派組織并不嚴格規(guī)整，隨著社會環(huán)境的變化，法家在組織方面的缺陷逐漸暴露，最終阻礙了其擴大影響的道路。再次，法家思想所衍生出的政策雖然高效有力，卻通常簡單粗暴，對民眾缺乏欺騙性。隨著統(tǒng)治階級政權(quán)的穩(wěn)固，社會的和諧穩(wěn)定成為首要目標。晁錯的新法家思想雖然吸收了各家學說，講究平和執(zhí)政，但法家理論自身的內(nèi)在缺陷卻并未得到根本性的改變。 盡管法家學派隨著漢武帝“獨尊儒術(shù)”政策的實行退出了歷史舞臺，但法家思想在其后兩千多年的歷史長河中，并沒有真正的銷聲匿跡。雖然“獨尊儒術(shù)”后法家再也沒有代表性的思想家和論著出現(xiàn)，但法家的思想?yún)s一直以“潛流”的形式影響著古代社會的政治進程。
[Abstract]:As the pre Qin Legalists in an important one, whether it be the main political objective eupatrid inherited the feudal hierarchy, the establishment of a new political centralization monarchy. Legalism originated in the early Warring States Li Kui, Sheng Yu Shangyang, epitomized by Han Fei, in its thought under the guidance of the theory, the first emperor of the Qin Dynasty "swallow two weeks from the princes, and the Liuhe supreme shoe", created the Qin Dynasty brilliant, also made Legalism to reach its heyday. But severe hurt people, the fall of the Qin Dynasty to the reputation of the legalist school, began to decline.
From the Qin Dynasty to Han "deposed 100, only Confucianism" in sixty or seventy years, the emergence of a "post Warring States era. All classes of authors re active, and according to the new historical situation and transformation of their packaging, has appeared in the" New Confucianism "and" Neo Taoism ", by chaocuo as the representative of the" new legalist "then with the formation of a situation dominated by three powerful rivals.
Chaocuo as the Han Emperor, Han Emperor statesman, thinker. He saw a serious political crisis in the Western Han Dynasty and Shengping, facing the increasingly serious problem of princes, the early Han Dynasty, the land acquisition issues, has put forward practical solutions. As for the leuds problem "cut apart policy", "according to the Huns border policy" and the wealth gap problem of "agriculture" policy, involving political, economic, social and military aspects. These policies, although in the implementation there are such problems, but on the whole, or to meet the need of the social development. There are many meaningful policies on the later dynasties, such as the DA system. The most influential chaocuo political behavior, is advocating "cut apart" and thus to promote the feudal system of the end of life is sleep, so Chinese A unique historical development path has been taken.
In the thought of adjustment, the new legalist by chaocuo as a representative of the impact by the thoughts of Yin Yang and five elements will be taking, "Han linear evolution" view of history of the renovation, a approximate spiral development cycle of history, and as the rationale, against the "Inaction", "hands-on" requirements of the emperor there is two. Taking advantage of human, South Korea "advantages", emphasizing the punishment and violence, the goal is "to the world". The new legalist changed political goals, "the world", and to remove the traditional Legalists "because of human", and the Confucian "popular" (the "for life". "For the rich", "desire" of the heart) to take over, so that "the world" politics ", formed a gentle plain style in governing the country. The three is based on the criticism of Qin chaocuo's abandoned Shen, Han Youqi is Li Si's Theory on" extreme monarchy, a standard "before the implementation of The period of Shang Yang, Shen to "return to the national standard", on the one hand, Confucian "benevolence" thought, to make the appearance of Legalists more soft.
After Han Wudi "new Legalists was eventually abandoned, not doubt the loyalty and effectiveness of its monarch, but Confucianism to achieve a gorgeous, its connotation contains not only the reasonable composition of legalism, but also provide the deep cultural tradition Legalists do not have, more conducive to maintaining the regime. The long period of stability the ebb and flow of all is the imperial power and bureaucracy from their own interests of carefully selected results, but also because of some shortcomings of its own. First, in the theory and practice of legalism, the lack of a can make the ideal target for common people and full coverage, from this point to a certain extent. The enthusiasm of people consciously abide by social constraints. Secondly, based on the legalist thought the teacher-student relationship and school organization is not strictly structured, with the changes of social environment, the defects of Legalism in the organization The final gradually exposed, hinders its expand the impact of the road. Thirdly, Legalism derived policy although effective, but usually simple and rough, lack of deceptive people. With the ruling class of political stability, social harmony and stability as the primary goal. Chaocuo new legalist thought although absorbed various theories, stress level and the ruling, but the theory has its own inherent defects has not been fundamentally changed.
Although the legalist school with the Han Dynasty, "Confucianism" policy from the stage of history, but the thought of Legalists in the subsequent two thousand years of history, and not really disappeared. Although the "Confucianism only" is no longer the legalist thinker and representative works, but the thinking has been to "flow" the influence of ancient society in the political process.

【學位授予單位】：河南大學
【學位級別】：碩士
【學位授予年份】：2014
【分類號】：K234.1

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本文編號：1546709