本文選題：先秦 + 儒家��； 參考：《西北大學(xué)》2006年博士論文

【摘要】：近代以來，隨之西方“法治”觀念傳入中國，引起了國人對本土法文化的關(guān)注和反思，一部分學(xué)人以西方法為先進文明的標(biāo)尺對中古法展開批判，另一部分學(xué)人則出于對傳統(tǒng)文化的熱愛著力于在傳統(tǒng)中尋找類似西方法的觀念，并力圖勾勒中古法的理論體系。但遺憾地是，多數(shù)對中古法的研究只是局限于西方法或現(xiàn)代法框架內(nèi)，不能切合中國傳統(tǒng)文化的實際，而他們對西方法的認(rèn)識也只是停留在表層，沒有發(fā)掘出法的真正含義。針對前人對古代法思想研究的種種不足，本文認(rèn)為法在本質(zhì)上是一個社會工程，其功能是調(diào)整社會關(guān)系和維護特定條件下社會秩序。法的價值目標(biāo)是實現(xiàn)能夠體現(xiàn)整個社會的發(fā)展方向、體現(xiàn)人的主體性和人的尊嚴(yán)，實現(xiàn)人的理想�；谶@個角度，本文借鑒思想史、社會史的方法，從中國古代社會的實際狀況出發(fā)，以先秦儒家為切入點，“陳述”古代社會的結(jié)構(gòu)和秩序狀態(tài)，分析不同思想學(xué)派對社會秩序及其實現(xiàn)方式的思考，進而厘定出能夠?qū)崿F(xiàn)法的目的、價值的中古法的范疇，以便為現(xiàn)代法理提供借鑒。 先秦儒家所處的時代，是一個禮樂征伐“自諸侯出”、“自大夫出”的“無道”時代，整個社會處于劇烈的動蕩之中。面對國際社會中霸權(quán)對王權(quán)的藐視，大小諸侯國“不務(wù)德而兵爭”的殘酷廝殺，國內(nèi)社會中的以臣弒君、以下犯上的等級失衡，家庭生活中的子弒其父、無孝無悌的道德失范，先秦儒家在一種“天人合一”的哲學(xué)思維下，完成了對“有道”秩序的構(gòu)想，希望以此為標(biāo)尺，化無道為有道，創(chuàng)造一個君臣相正、諸侯相安、等級相序、家庭和睦的和諧社會。先秦儒家還提出了實現(xiàn)理想的具體方案。一方面，他們試圖以禮樂文化為主，刑法文化為輔的方式從人的外部入手、依靠外在力量而實現(xiàn)：另一方面，他們更希望從人的內(nèi)部入手、依靠人的內(nèi)在力量實現(xiàn)。換言之，即通過人(統(tǒng)治者和被統(tǒng)治者)對理想秩序的體認(rèn)，而產(chǎn)生的道德行為的自覺。對于這種對理想秩序的設(shè)想和實現(xiàn)方式，本文以國際秩序、等級秩序和家庭秩序為題分別進行了詳細(xì)的論述。 在國際秩序中，先秦儒家把生活在共同的地域、有著共同的文化生活和價值觀念的人一律視為天下之民，，一視同仁。認(rèn)為“天下”是天下人之天下，無論是誰代“天”牧民，都要主持社會正義、利群為公、大公無私、誠信無欺、普濟眾生。以“天下為公”為思想為出發(fā)點，儒家在國際秩序和國際道德問題上，提出了以天下為本位的國際和合秩序觀，主張在國際交往中應(yīng)以“仁”、“仁義”為道
[Abstract]:Since modern times, the concept of "rule of law" in the West has been introduced into China, which has aroused people's concern and reflection on the local legal culture. Some scholars criticized the ancient Chinese method by the standard of advanced civilization. The other part of the scholars, out of their love of traditional culture, focuses on the idea of looking for similar western methods in tradition, and tries to outline the theoretical system of the ancient Chinese method. Unfortunately, most of the studies on ancient Chinese law are confined to the framework of western law or modern law, and can not meet the reality of Chinese traditional culture, and their understanding of western law is only on the surface, and they have not discovered the true meaning of law. In view of the shortcomings of the previous studies on ancient legal thought, this paper holds that law is essentially a social project, and its function is to adjust social relations and maintain social order under specific conditions. The value goal of law is to realize the development direction of the whole society, the subjectivity and dignity of man, and the realization of human ideal. Based on this angle, this paper draws lessons from the methods of ideological history and social history, starting from the actual situation of ancient Chinese society, taking the pre-Qin Confucianism as the starting point, "stating" the structure and order state of the ancient society, This paper analyzes the thinking of different schools of thought on the social order and its realization, and then determines the category of the ancient law which can realize the purpose and value of the law, in order to provide reference for the modern legal theory. The pre-Qin Confucianists lived in an era of "coming out of princes" and "from doctors", the whole society was in violent turbulence. In the face of the hegemonic contempt for Wang Quan in the international community, the cruel fighting between great and small states "fighting for military service without virtue," and the domestic society in which ministers kill their princes, the following crimes are out of balance in rank, the son in family life kills his father, and there is no filial piety and no filial piety. In the pre-Qin period, under the philosophical thinking of "harmony of nature and man", Confucianism completed the conception of "youdao" order, hoping to use it as a yardstick, to turn a monarch and a minister into a good one, and to create a monarch and minister who were in peace with each other, and who were in the order of rank. A harmonious society at home Pre-Qin Confucianism also put forward the realization of the ideal of the specific scheme. On the one hand, they try to take the culture of etiquette and music as the main part, and the criminal law culture as the auxiliary way to start from the outside of people and rely on the external forces to realize; on the other hand, they want to start from the inside of people and rely on the internal strength of people to realize. In other words, the consciousness of moral behavior comes from the realization of ideal order by man (ruler and governed). This paper discusses in detail the international order, the hierarchical order and the family order. In the international order, the pre-Qin Confucianists regarded the people living in the same region and having the same cultural life and values as the people of the world without distinction. It is believed that "the world" is the world of the whole world, no matter who represents the herdsmen of "heaven", they should uphold social justice, benefit the masses for the public, be selfless, honest and honest, and benefit all living beings. Taking the idea that "the world is common to people" as the starting point, the Confucian school put forward the view of international harmony order based on the world standard on the international order and international moral issues, and advocated that "benevolence" and "benevolence" should be taken as the way in international communication.
【學(xué)位授予單位】：西北大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2006
【分類號】：D909.2;K225

【引證文獻】

相關(guān)博士學(xué)位論文 前1條

1 李麗麗;先秦儒家和諧教育思想研究[D];東北師范大學(xué);2011年

相關(guān)碩士學(xué)位論文 前1條

1 金海洋;儒家和合世界政治思想研究[D];南京大學(xué);2011年

本文編號：1914063