本文選題：王夫之 + 《讀通鑒論》��； 參考：《湖南師范大學(xué)》2009年碩士論文

【摘要】： 王夫之(1619-1692),明末清初著名的思想家,哲學(xué)成就最為巨大。但他的著作中,政治思想也占了相當(dāng)比重,其中尤以政論居多,主要集中體現(xiàn)在他的史論代表著作《讀通鑒論》之中。 王夫之的政治思想,肇因于對(duì)明王朝滅亡之教訓(xùn)的總結(jié)。晚明政治的極端腐敗與清兵入關(guān)所帶來的激烈的民族矛盾,促使他進(jìn)行深刻的反省和冷靜的思考。一方面,他反思明代覆亡的歷史教訓(xùn),將矛頭直指君主專制獨(dú)裁的集權(quán)政治;另一方面,通過對(duì)三千年中國(guó)政治史的考察與總結(jié),他明確提出了一些卓有見地的政治主張,以維持封建統(tǒng)治的長(zhǎng)治久安。 本文將其政論進(jìn)行了較為系統(tǒng)的發(fā)掘與闡述,以期批判地繼承。其政論主要表現(xiàn)在四個(gè)方面:政體形態(tài)論、治國(guó)理念論、選用才俊論和政權(quán)穩(wěn)定論。 政治學(xué)說的核心問題是國(guó)家政權(quán)。王夫之繼承儒家的傳統(tǒng)思想,持護(hù)中央集權(quán)的國(guó)家,主張“尊君”,明確提出“尊君”的標(biāo)準(zhǔn),但反對(duì)盲目的忠;提出了“君權(quán)相對(duì)論”;針對(duì)君主獨(dú)裁政治所造成的弊病,王夫之進(jìn)而提出了“分權(quán)眾治”的政治主張,以為療救之方;對(duì)于漢儒和宋儒神化專制權(quán)力的“君權(quán)天授”的“正統(tǒng)論”,他旗幟鮮明地提出了批評(píng)。但王夫之企圖通過提倡尊君論來“正人心”,顯然是非常迂腐和落后的。 王夫之主張治國(guó)以儒家仁義為本,注重恩義,堅(jiān)決反對(duì)權(quán)、勢(shì);針對(duì)孔子的“寬猛相濟(jì)”,提出“嚴(yán)以治吏、寬以養(yǎng)民”的政治主張;高度重視封建法制建設(shè),強(qiáng)調(diào)刑罰的重要性,但主張“綜核”與“寬大”相結(jié)合。然而,王夫之反對(duì)革除舊法、另創(chuàng)新法的大規(guī)模改革運(yùn)動(dòng),主張實(shí)行某些溫和的點(diǎn)滴改良,體現(xiàn)他思想保守的一面。 王夫之十分重視人才的發(fā)掘使用,認(rèn)為“國(guó)無人而不可與立”;對(duì)于重用才俊的君王大加贊賞,對(duì)君王因用人不當(dāng)而帶來嚴(yán)重后果表示強(qiáng)烈的憤慨和嚴(yán)厲的批評(píng);明確提出“論人之衡有三”,主張要從器、量、志三方面對(duì)人才加以考察,著重強(qiáng)調(diào)從實(shí)踐中去考察人才;他非常重視銓選之法,主張推行鄉(xiāng)舉里選與征辟制度,打破九品中正制,實(shí)行科舉取士。然而,王夫之的人才思想中存在鄙視商賈和其他低階層出身的有才能的人的政治偏見。 為了使政權(quán)得以穩(wěn)定,王夫之主張慎顧命、謹(jǐn)儲(chǔ)嗣,對(duì)于影響政權(quán)穩(wěn)定的因素:宦官小人、后宮外戚、奸臣權(quán)臣、朋黨等,均提出了與之對(duì)應(yīng)的解決辦法。 從總體上而言,王夫之的政論是較為穩(wěn)健、客觀和辯證的,并已帶有資產(chǎn)階級(jí)啟蒙的性質(zhì),是中國(guó)古代政治思想寶庫(kù)中的一朵奇葩,給人啟發(fā)很多,值得我們批判的總結(jié)與繼承。
[Abstract]:Wang Fuzhi 1619-1692, a famous thinker in late Ming and early Qing Dynasty, had the greatest philosophical achievements.But in his works, political thought also accounted for a considerable proportion, especially in political theory, mainly reflected in his representative works of historical theory, "Reading the Theory of criticism".Wang Fuzhi's political thought was due to the summary of the lessons of the Ming Dynasty's demise.The extreme corruption of politics in the late Ming Dynasty and the fierce national contradiction brought by the entry of the Qing troops into the customs prompted him to carry out deep reflection and cool thinking.On the one hand, he reflected on the historical lessons of the fall of the Ming Dynasty and directed his spearhead at the totalitarian politics of the autocratic monarchy; on the other hand, by examining and summarizing the political history of China in 3000 years, he clearly put forward some insightful political opinions.In order to maintain the long-term stability of feudal rule.In this paper, his political theory is systematically explored and expounded in order to inherit critically.His political theory is mainly manifested in four aspects: the form of government, the idea of governing the country, the theory of talent and the theory of political stability.The core issue of political doctrine is the state power.Wang Fuzhi inherited the Confucian tradition, defended a centralized country, advocated "respecting the monarch," explicitly proposed the standard of "respecting the monarch," but opposed blind loyalty, proposed "monarchy relativity," and pointed out the maladies caused by monarchic dictatorship.Wang Fuzhi then put forward the political proposition of "separation of powers and public rule" as a remedy for salvation, and made a clear-cut criticism of the "orthodoxy" of the absolute power of the Han Confucianism and the Confucianism of the Song Dynasty.But Wang Fuzhi's attempt to "straighten the heart" by advocating respect for the monarch is obviously very pedantic and backward.Wang Fuzhi advocated that the state of the country should be based on Confucian benevolence and righteousness, pay attention to benevolence and righteousness, resolutely oppose power and power, and put forward the political proposition of "strictly governing officials and leniently cultivating the people" in view of Confucius's "generous and fierce punishment"; and attached great importance to the building of the feudal legal system.Emphasize the importance of punishment, but advocate the combination of "comprehensive nuclear" and "leniency".However, Wang Fuzhi opposed the mass reform movement of the old law and the new law, and advocated some mild little improvements, which reflected the conservative side of his thought.Wang Fuzhi attached great importance to the exploration and use of talents, held that "no one in the country can not stand with each other", greatly appreciated the reusing of talented kings, and expressed strong indignation and severe criticism for the serious consequences of improper use of personnel by kings.He made it clear that "on the balance of human beings there are three", advocated to examine the talent from the three aspects of equipment, quantity, and ambition, with emphasis on the examination of talents from practice; he attached great importance to the law of public election, and advocated the implementation of the system of selecting and recruiting people in townships.Break the nine out of the system, the imperial examination to take scholars.However, there is a political prejudice in Wang Fuzhi's talent ideology which despises businessmen and other talented people of low-class origin.In order to make the regime stable, Wang Fuzhi advocates careful care for the order, and stores the issue. For the factors that affect the stability of the regime, such as eunuchs, princes outside the palace, vassals and officials, punters, and so on, they all put forward corresponding solutions.On the whole, Wang Fuzhi's political theory is relatively steady, objective and dialectical, and has the nature of bourgeois enlightenment. It is a wonderful flower in the treasure house of ancient Chinese political thought, and it gives people a lot of inspiration.It is worth our criticism to sum up and inherit.
【學(xué)位授予單位】：湖南師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2009
【分類號(hào)】：K248.3

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 王琪;王夫之理欲觀研究[D];湖南工業(yè)大學(xué);2012年

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本文編號(hào)：1731553