本文選題：先秦 + 戰(zhàn)爭�。� 參考：《福建師范大學》2009年碩士論文

【摘要】： 替天行道是中國古代正當性戰(zhàn)爭概念。 替天行道包含三個問題:誰來替天?何以知天?天道為何。由此,在中國古典的政治正當性問題中,正當性戰(zhàn)爭取決于戰(zhàn)爭行為執(zhí)行者身位的正當性。在有道之世由天子來執(zhí)行征伐,在無道之世,戰(zhàn)爭執(zhí)行者可轉(zhuǎn)化。西周由天子來執(zhí)行,春秋之時有霸主執(zhí)行、在后世,可有君子或者圣人,總之為得天命之人來執(zhí)行,因此,天是執(zhí)行正當性戰(zhàn)爭的最終依據(jù)。為民而戰(zhàn),也可使戰(zhàn)爭合理化,但最終的戰(zhàn)爭的正當性必須訴諸于天來完成。因為在中國古典政治中權(quán)力的來源不來自于民的同意,而是天與。 義戰(zhàn)是在戰(zhàn)國之世形成一種正當性戰(zhàn)爭觀念,這一觀念不僅表現(xiàn)為諸子應對現(xiàn)實戰(zhàn)爭問題,而且除了對戰(zhàn)爭的道德評價以外,更重要的是能夠以“義”通天。“義”不僅作為倫理范疇,“義”在諸子義戰(zhàn)論說中展現(xiàn)為三個維度:其一為保民,其二為圣王之德,其三為以義通天。 本文以“義”的深度詮釋,即由宜(祭祀)——儀(秩序)——義(倫理)的形式變遷來對應天道的過程,即以“替天行道”的戰(zhàn)爭形式在古典歷史文化世界中的展開,在歷史與思想的雙重互動之中,在天道的隱顯之間,展現(xiàn)古代正當性戰(zhàn)爭之內(nèi)涵。
[Abstract]:Acting for Heaven is the concept of legitimate war in ancient China. There are three questions to be asked: who will take the place of heaven? Why do you know the sky? What is heaven's way? Therefore, in Chinese classical political legitimacy, legitimate war depends on the legitimacy of the executor of war. In the world of youdao, the son of Heaven carries out the expedition. In the world without the Tao, the executor of the war can be transformed. The Western Zhou Dynasty was executed by the son of Heaven. In the Spring and Autumn period, there were overlords. In later generations, there could be gentlemen or saints. Fighting for the people also rationalizes the war, but the legitimacy of the final war must be made by heaven. Because the source of power in Chinese classical politics does not come from the consent of the people, but the nature and. In the warring States period, the righteous war formed a concept of legitimate war, which is not only reflected in how to deal with the real war, but also the moral evaluation of the war, and the more important thing is to be able to use "righteousness" to understand the whole sky. "righteousness" is not only an ethical category, but also shows three dimensions in the argument of the doctrine of righteousness by various scholars: one is to protect the people, the other is to protect the saintly Wang Zhide, and the third is to make justice through heaven. This paper interprets the process of "righteousness" in depth, that is, from the form of Yi (sacrificial worship) to righteousness (ethics) to correspond to the process of heavenly Tao, that is, to spread out in the world of classical history and culture with the war form of "acting for heaven". In the dual interaction of history and thought, the connotation of the ancient legitimate war is revealed between the hidden nature of the Tao.
【學位授予單位】：福建師范大學
【學位級別】：碩士
【學位授予年份】：2009
【分類號】：K225

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本文編號：1916647