本文選題：先秦諸子 + 呂不韋　； 參考：《吉林大學(xué)》2010年博士論文

【摘要】： 《呂氏春秋》是戰(zhàn)國末年諸子學(xué)術(shù)走向合流和總結(jié)期的產(chǎn)物,既是先秦諸子學(xué)術(shù)、思想、文化的集大成者,又對后世產(chǎn)生了深遠的影響。 第一章主要闡述了《呂氏春秋》產(chǎn)生的時代背景。春秋戰(zhàn)國時期社會經(jīng)濟大發(fā)展,生產(chǎn)力水平大幅提高;社會大變革,新舊時代交替,這一系列因素刺激了當時思想文化的大繁榮。先秦諸子學(xué)術(shù)的發(fā)展經(jīng)歷了三個階段:春秋末期到戰(zhàn)國初期是諸子學(xué)術(shù)的發(fā)軔期,這一時期“禮崩樂壞”,社會各方面都在發(fā)生著翻天覆地的變化,在這一背景下,諸子學(xué)術(shù)開始產(chǎn)生。戰(zhàn)國中期是諸子百家爭鳴的高潮期,思想家輩出不窮,創(chuàng)造了輝煌燦爛的思想圖景。戰(zhàn)國末期,歷史的發(fā)展開始進入統(tǒng)一時期,政治上的統(tǒng)一趨勢反映到思想上,諸子學(xué)術(shù)開始走向合流,出現(xiàn)了以一家為主兼容它家的荀子、韓非,綜合各家學(xué)術(shù)的《呂氏春秋》,他們都為即將統(tǒng)一的國家提出了自己的一套治國方略。 第二章主要是對呂不韋的重新評價和《呂氏春秋》具體問題的考證。從呂不韋與《呂氏春秋》的關(guān)系和《呂氏春秋》的綜合家定位兩個方面對《呂氏春秋》做了整體的分析。呂不韋以商人的身份進行政治投機,一躍成為秦相國,在內(nèi)政、外交、軍事、思想諸方面都做出了卓越的成績,為秦的最終一統(tǒng)天下奠定了堅實的基礎(chǔ),是一位偉大的政治家。呂不韋出于大一統(tǒng)形勢的需要、政治斗爭的需要和輿論宣傳的需要組織門客編纂《呂氏春秋》。綜合分析歷來學(xué)者對《呂氏春秋》學(xué)派屬性的研究,加之對《呂氏春秋》的研讀,本文認為《呂氏春秋》是融合諸子百家學(xué)說自成一派的雜家,更確切的說是綜合家,它以如何統(tǒng)一天下,更重要的是如何治理天下的政治舉措作為自己的思想主旨,以為即將統(tǒng)一的秦帝國提供一整套的治國方略。 第三章主要闡述《呂氏春秋》的“無為”思想是如何吸收、融合、批判、發(fā)揚之前諸子各家的思想而形成的�！盁o為”思想是一些先秦諸子共同提倡的思想主張,在經(jīng)過了前期的草創(chuàng)后,戰(zhàn)國末期,逐漸趨于發(fā)展完善�！秴问洗呵铩放械睦^承了之前諸子的“無為”思想主張,結(jié)合當時的社會現(xiàn)實,對“無為”思想作了初步的總結(jié)和提升。本文主要分“法天地”思想的新高度、自然的“無為”、治國的“無為”和人生的“無為”四個方面作了具體的闡述�！胺ㄌ斓亍彼枷氩辉偈窍窭献印ⅰ豆茏印纺菢雍唵蔚奶岢鰜矶�,“法天地”思想成為了通貫《呂氏春秋》全書的思想脈絡(luò),是全書寫作的思想宗旨,通過考察天、地、人,更好的了解和把握天地自然、社會發(fā)展和人生的規(guī)律,構(gòu)成《呂氏春秋》“無為”思想的體系構(gòu)架�！秴问洗呵铩吩谧匀环矫娴摹盁o為”主要表現(xiàn)在兩個方面,一是總結(jié)前人經(jīng)驗而來的《呂氏春秋·十二紀·紀首》,二是遵循自然規(guī)律而行�！秴问洗呵铩吩谥螄盁o為”方面主要吸收、改造了之前諸子的君主無為原則、“公天下”思想和禪讓制度三個方面,并且從新的高度完善了這些思想主張�！秴问洗呵铩吩谌松摹盁o為”方面主要吸收、改造了之前諸子的貴生、重己主張和節(jié)制情欲主張。 第四章主要闡述《呂氏春秋》的德治為主法治為輔思想是如何吸收、融合、批判、發(fā)揚之前諸子各家的思想而形成的。《呂氏春秋》認為大一統(tǒng)的國家確立之后,最重要的不是有強大的軍隊,也不是嚴酷的刑罰,而是道德的力量,治理天下莫過于以德行義�！秴问洗呵铩凡杉{并且發(fā)揚了孔子、孟子的觀點,認為統(tǒng)治者實行德治,首先要以身作則立德;然后要實行德政以爭取民眾歸附,在行德的前提下,用仁義治民,用愛利安民,用忠信引導(dǎo)民眾,為民眾除害造福。《呂氏春秋》在主張以德為主治國的前提下,也沒有完全否定法律的作用,吸納和發(fā)揚了前人的觀點,從多方面論證了法律作為輔助治國手段的必要性。《呂氏春秋》在吸納孔子、《黃帝四經(jīng)》的德主刑輔主張,批判商鞅、慎到的單純以法治國主張,改造荀子的“隆禮重法”主張,并結(jié)合當時的社會現(xiàn)實,提出了德治為主法治為輔的治國方略。 第五章主要闡述《呂氏春秋》的民本思想、任賢使能主張、社會歷史觀和義兵主張是如何吸收、融合、批判、發(fā)揚之前諸子各家的思想而形成的。民本思想的前提是重視民眾,《呂氏春秋》在總結(jié)歷史經(jīng)驗的基礎(chǔ)上,發(fā)展了墨子的“兼相愛交相利”思想,轉(zhuǎn)變了秦國自商鞅變法以來形成的“弱民”、“貧民”、“辱民”觀念,進一步提升荀子的重民思想,闡明了民眾對君主和國家的重要性。另外要注重對民眾的教化,孔子提出統(tǒng)治者要以身作則教化民眾,孟子倡導(dǎo)通過教育進行教化,《呂氏春秋》側(cè)重強調(diào)了音樂的教化作用,但只通過音樂一種方式進行教化顯然是不夠的,應(yīng)該再加上孔子和孟子的主張,三者相結(jié)合才能夠更好的對民眾進行教化。先秦時期的諸子雖然主張民本思想,重視民眾的力量,但畢竟是處在君主制的時代,更多的還是為了加強君主的統(tǒng)治,所以他們的民本思想在一定程度上也是為了使民眾變得簡單淳樸,以更好的被統(tǒng)治者驅(qū)使利用,這是時代的必然局限,《呂氏春秋》自然也不例外,其中還保留有一定的愚民思想。春秋戰(zhàn)國時期的亂世,賢人的作用顯得尤為突出,在這爭霸的亂世中,各國君主都在努力招攬賢人為自己效力,在這樣的歷史背景下,先秦大多數(shù)諸子都對這一問題進行了詳細的探討,處在統(tǒng)一前夕的《呂氏春秋》為了秦國最終完成統(tǒng)一大業(yè),也是大力提倡任賢使能。君主治國是否應(yīng)該重視賢能這一問題幾乎先秦諸子都有所涉及,在這樣的前提和基礎(chǔ)上,根據(jù)對當時社會現(xiàn)實的分析,《呂氏春秋》認為要完成大一統(tǒng)君主就要重視賢能,君主是否用賢關(guān)系到國家的治亂安危,賢能之臣是君主實現(xiàn)王霸之業(yè)的憑借。君主要禮待賢士,予以高官厚祿,使他們能夠充分發(fā)揮自己的才能。關(guān)于如何選拔人才,諸子各家都分別提出了不同的觀點�！秴问洗呵铩凡杉{了莊子、荀子等的觀點,詳細闡述了選拔人才的幾個標準,一是“八觀六驗”,二是“六戚四隱”。老子、莊子主張落后的歷史觀,認為社會越發(fā)展越混亂,主張回到以前的社會狀態(tài),違背了社會歷史變化發(fā)展的規(guī)律。商鞅、韓非主張進步的歷史觀,認為社會歷史是不斷變化發(fā)展的,并以此推出治國也應(yīng)因時而變,實行變法�！秴问洗呵铩纷鳛闉榧磳⒔y(tǒng)一的秦帝國提供的一套治國綱領(lǐng),一方面承認社會歷史是不斷變化發(fā)展的,要結(jié)束當時的亂世,建立大一統(tǒng)的國家。但另一方面,由于時代的局限性和《呂氏春秋》編纂者們社會階層的局限所在,又希望大一統(tǒng)的國家確立之后能夠永遠存在,社會歷史會沿著不斷改朝換代的歷史循環(huán)過程往前發(fā)展,發(fā)揮了鄒衍的“五德終始說”。面對春秋戰(zhàn)國的亂世,諸子各家都提出了對戰(zhàn)爭的看法�！秴问洗呵铩访鎸�(zhàn)國末期的亂世,提出了義兵主張,主張進行正義戰(zhàn)爭以結(jié)束分裂割據(jù)的局面�！秴问洗呵铩贩磳λ螖�、尹文的偃兵主張,認為戰(zhàn)爭是不可止息的�！秴问洗呵铩贩磳δ业姆枪�、救守主張,認為如果出師是正義的,那么不論“攻伐”還是“救守”都是可以的;反之,則“攻伐”和“救守”都不可。《呂氏春秋》的義兵主張,有一定的理想化成分,但畢竟是對秦國傳統(tǒng)的武力政策的修正。 第六章主要闡述分析呂不韋和《呂氏春秋》在百家合流歷史趨勢下所發(fā)揮的作用和影響。呂不韋所處的時代,社會各領(lǐng)域的統(tǒng)一趨勢愈發(fā)明顯;秦國的國勢日益強盛,已經(jīng)具備了統(tǒng)一六國的基礎(chǔ)。在這樣的時代背景下,呂不韋一方面繼續(xù)推進秦的統(tǒng)一大業(yè);另一方面也在著力研究大一統(tǒng)帝國確立之后的治國方略,于是組織門客集體編纂了一部融合各家學(xué)說的《呂氏春秋》。作為百家合流重要成果的《呂氏春秋》,不僅是先秦思想學(xué)術(shù)文化的總結(jié)之作,也對后世產(chǎn)生了多方面的深遠影響。
[Abstract]:"Lu's spring and Autumn" is the product of the academic, ideological and cultural achievements of all the scholars in the late Warring States of the Warring States, which has a profound influence on the later generations.
The first chapter mainly expounds the background of the era of Lu's spring and Autumn period. The great social and economic development of the spring and autumn and Warring States period, the significant improvement of the productivity level, the great social change and the alternation of the old and new times, this series of factors stimulated the great prosperity of the thought culture at that time. The development of the pre Qin scholars' academic development experienced three stages: the end of the spring and Autumn period and the early Warring States period. It was the beginning period of the scholars' academic history. This period was "crumbable and bad", and all aspects of society were changing. Under this background, the scholars began to come into being. The middle period of the Warring States period was the climax of all the arguments of all the sons and daughters of all the sons. In the period of the unification, the political unification trend reflected the thought, the scholars began to move towards the confluence, and there appeared Xunzi, Han Fei, and the Lu's spring and Autumn period, which were mainly compatible with its family, and they all put forward their own plan for the unification of the country.
The second chapter is the reevaluation of lugwei and the textual research on the specific problems of Lu's spring and Autumn period. From the relationship between lugwei and Lu's spring and Autumn period and the integrated family location of Lu's spring and Autumn period, he made a whole analysis of the Lu's spring and Autumn period. It has made outstanding achievements in all aspects of thought and laid a solid foundation for the final unification of the Qin Dynasty and a great politician. The study, coupled with the study of Lu's spring and Autumn period, thinks that Lu's spring and Autumn period is a miscellaneous family that integrates all the theories of all the sons and families, and more precisely, it is a comprehensive family. It is more important to unify the world, and more important is how to govern the world as its own ideological purport, and to provide a complete set of rule of state in the reunification of the Qin Empire. Plan.
The third chapter mainly expounds how to absorb, integrate, criticize, and carry forward the thoughts of all the sons of all the sons before the thought of Lu's spring and Autumn period. "Inaction" is a thought which is advocated by some pre Qin scholars, and after the early period of the Warring States period, it gradually tends to be developed and perfected. The thought of "Inaction" was first summarized and promoted by the thought of "Inaction" and the thought of "Inaction". This article is mainly divided into four aspects: the new height of the thought of "the heaven and earth", the "Inaction" of nature, the "Inaction" of the state and the "Inaction" of the life. It is just as simple as Lao Tzu and "Guan Zi". The thought of "law and heaven" has become the ideological thread of Lu's spring and Autumn period, and the ideological tenet of the whole book. By examining the heaven, the land and the people, it can better understand and grasp the nature of the heaven and earth, the social development and the law of human life, and form the system of the thought of "Lu's spring and Autumn" and "no action". "Lu's spring and Autumn" in the nature of the "Inaction" mainly in two aspects, one is to sum up the experience of the predecessors, the Lu spring and autumn, the twelve discipline of the first >, the two is to follow the law of nature. There are three aspects of the system of meditation, and these ideas are perfected from a new height.
The fourth chapter mainly expounds how to absorb, integrate, criticize, and carry forward the thoughts of every family before the rule of rule by law as the auxiliary thought of the rule of virtue of Lu's spring and Autumn period. After the establishment of the country, the most important thing is not a powerful army, nor a strict penalty, but a moral power, not to govern the world. On the basis of virtue. Lu spring and autumn, adopted and carried forward the views of Confucius and Meng Zi, that the rulers in virtue of virtue should be established by virtue; and then to carry out the rule of virtue in order to strive for the masses to be attached, and to govern the people with benevolence and righteousness under the premise of virtue, to guide the people with allegiance, to guide the people and to benefit the masses. On the premise of ruling the country by virtue, it does not completely negate the role of the law, absorbs and develops the viewpoint of the predecessors, and demonstrates the necessity of the law as a means of assisting the country. In the light of the social reality at that time, we put forward the strategy of governing the country by rule of virtue and rule by law.
The fifth chapter mainly expounds the thought of the people of Lu's spring and autumn, the idea that the social and historical view and the ideas of the righteous soldiers are formed. The premise of the thought of the people is to pay attention to the people. On the basis of summing up the historical experience, the "Lu's spring and Autumn" has developed Mo-tse's "love for each other". The thought of "Li" changed the concept of "weak people", "poor people" and "humiliating people", which was formed by the Qin Dynasty since the Shang Yang change law, further promoted the importance of Xunzi's heavy people, expounded the importance of the people to the monarchy and the state. In addition, we should pay attention to the Enlightenment of the people. Confucius proposed that the rulers should teach the people by example, and Mencius advocated through education. Enlightenment, < Lu's spring and autumn > emphasizes the teaching effect of music, but it is obviously not enough to teach music only through a musical way. It should be added to the ideas of Confucius and Meng Zi, and the combination of the three can better educate the people. In the era of monarchy, more to strengthen the rule of the monarchy, so their thought of the people is to some extent in order to make the people simple and simple and to be driven to use better by the rulers. This is the inevitable limitation of the times. In the troubled times of the state, the role of the wise man is particularly prominent. In this troubled world, the monarchs of all countries are trying to attract the wise men to serve themselves. In this historical background, most of the pre Qin scholars have discussed this problem in detail. The question of whether the monarchy should attach importance to the virtuous and the virtuous is to be strongly advocated. On the basis of such premise and basis, according to the analysis of the social reality at that time, "Lu's spring and Autumn Period" thinks that the great unity monarchy should be paid attention to the virtuous, and whether the monarch can use the virtuous relationship to the state's chaos and security. The monarchs are the monarchs to realize the king's hegemony. The main gift to the wise men and the high officials and the good and the good, so that they can give full play to their talents. On how to select talents, each family has put forward different views. Lu's spring and Autumn period adopted the views of Chuang-tzu and Xunzi, and elaborated several criteria for selecting talents, one is "eight" The two is "six tests" and "the two" is "six Qi and four hidden". Lao Tzu, Chuang-tzu advocated the backward view of history, that the more the social development and the more chaotic, the idea of returning to the former social state and violating the law of the development of social history. Han Fei advocated the historical view of progress, thought that the social history was constantly changing and developing, and the introduction of the rule of state should also be due to the time. As a set of Governing Programme for the reunification of the Qin Empire, Lu's spring and Autumn Period recognizes that social history is constantly changing, ending the chaos and establishing a unified country. On the other hand, due to the limitations of the times and the limitations of the social strata of the compilers of the Lu's spring and autumn compilers, It is hoped that after the establishment of a unified country, the social history will develop along the process of the historical cycle that is constantly changing, and the "five virtues of the five virtues" of Zou Yan have been brought into play. In the face of the chaos in the spring and Autumn period and the Warring States period, all the sons of all the sons put forward their views on the war. Zhang, who advocates a just war to end the separatist separatist situation. There is a certain idealistic element in Lu's spring and Autumn period, but after all, it is a revision of Qin's traditional force policy.
The sixth chapter mainly expounds and analyzes the role and influence of LV unwei and Lu's spring and Autumn period under the historical trend of the combination of the hundred families. On the other hand, on the other hand, we also put forth effort to study the strategy of governing the country after the establishment of the Empire of the great one. So the organization of the guests collectively compiled a combination of Lu's spring and Autumn period, which was an important achievement of the hundred families, which was not only a summary of the literary and academic literature of the pre-Qin period, but also many aspects of the later generations. The far-reaching impact.

【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2010
【分類號】：K231

【引證文獻】

相關(guān)博士學(xué)位論文 前2條

1 曲文;韓非與晚周學(xué)術(shù)[D];吉林大學(xué);2012年

2 俞林波;《呂氏春秋》學(xué)術(shù)思想體系研究[D];山東大學(xué);2012年

相關(guān)碩士學(xué)位論文 前3條

1 吳巧靈;《呂氏春秋·古樂篇》中的樂舞史料研究[D];上海師范大學(xué);2012年

2 徐麗華;《呂氏春秋》文獻學(xué)研究[D];黑龍江大學(xué);2013年

3 宋潔;《呂氏春秋》寓言研究[D];東北師范大學(xué);2013年

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本文編號：1870320