本文選題：統(tǒng)治規(guī)則 + 統(tǒng)治藝術(shù)　； 參考：《鄭州大學(xué)》2004年博士論文

【摘要】：統(tǒng)治，一般而言是指為了維護(hù)某個特定的社會組織而運(yùn)用、強(qiáng)化權(quán)力的活動。中國是一個歷史上給予政治統(tǒng)治權(quán)力以特殊重視的古國。幾千年來，最有識見的中國人大多數(shù)幾乎把自己的全部才華和畢生精力都傾注于政治統(tǒng)治權(quán)力的獲取、保持、運(yùn)用的實(shí)踐和有關(guān)政治統(tǒng)治學(xué)說的創(chuàng)制上，創(chuàng)造出了極為豐富、深刻和極具個性化、民族化的政治文化傳統(tǒng)，也提供了無數(shù)生動、具體、典型、精粹的案例與命題。其中既存在可以繼承與借鑒的有益的內(nèi)容，也有需要批判和剔除的糟粕。因此對傳統(tǒng)政治統(tǒng)治權(quán)力運(yùn)用的程序、規(guī)則、方法、藝術(shù)等問題進(jìn)行探討、總結(jié)和揚(yáng)棄，就有很重要的歷史意義和現(xiàn)實(shí)價值。 正是基于上述考慮，本文試圖用歷史比較的方法，探究傳統(tǒng)政治統(tǒng)治中的兩個中心問題，即統(tǒng)治的規(guī)則和統(tǒng)治的藝術(shù)。 統(tǒng)治的規(guī)則是指統(tǒng)治者為實(shí)現(xiàn)一定的目標(biāo)而制定的行動準(zhǔn)則或規(guī)范。2000多年前的儒、墨、道、法家諸家的經(jīng)典著作如《論語》、《墨子》、《道德經(jīng)》、《韓非子》等的問世，既標(biāo)志著對當(dāng)時政治實(shí)踐的理論思考，同時也為后世確立起了不同的統(tǒng)治行為準(zhǔn)則和規(guī)范。這些統(tǒng)治規(guī)則具有相對穩(wěn)定性和重復(fù)性的特點(diǎn)。本文重點(diǎn)對其中提出的而且對后世影響巨大的王道、霸道、人治、法治、無為而治等統(tǒng)治規(guī)則進(jìn)行剖析、闡述。 統(tǒng)治藝術(shù)是統(tǒng)治者為實(shí)現(xiàn)一定的目標(biāo)，在統(tǒng)治規(guī)則指導(dǎo)下行使權(quán)力的方法或技巧。相對于統(tǒng)治的規(guī)則而言，它具有較多的靈活性、特殊性和個性化的特征。既然統(tǒng)治權(quán)力表現(xiàn)為人與人之間的命令服從關(guān)系，所以，統(tǒng)治的藝術(shù)首先關(guān)注的就是“人事”：為了擴(kuò)大對統(tǒng)治的服從人數(shù)，統(tǒng)治者發(fā)明了名招、利招、禮招、計(jì)招、諫招、力招等形形色色的招賢納叛權(quán)術(shù)；為了鑒別對統(tǒng)治的服從程度，統(tǒng)治者運(yùn)用了同類互比、印象概推、相似相親、察譽(yù)驗(yàn)實(shí)，聽言、視聲、察色、觀行、因物、觀友等詭奇萬變的技法；為了強(qiáng)化對統(tǒng)治的服從力度，統(tǒng)治者采取了兼聽、參伍、刑賞、平衡牽制、破黨散眾、責(zé)任擴(kuò)散、守弱用柔等鬼使神差般的招數(shù)；在利用組織機(jī)構(gòu)行使統(tǒng)治權(quán)力方面，統(tǒng)治者積淀了諸如明分任職、論德定次、量能授官、相權(quán)分割、軍權(quán)分割、忠誠監(jiān)察等機(jī)構(gòu)統(tǒng)治術(shù)。這些詭譎的統(tǒng)治手段和方法成為歷代統(tǒng)治者實(shí)現(xiàn)其目標(biāo)的必由之路。
[Abstract]:Rule, generally speaking, refers to the exercise of power in order to maintain a particular social organization. China is an ancient country that paid special attention to political power in history. For thousands of years, most of the most knowledgeable Chinese people have devoted almost all their talents and energies to the acquisition, maintenance and application of political power, and to the creation of the doctrine of political rule. Profound and highly individualized, nationalized political and cultural traditions also provide countless vivid, concrete, typical, quintessential cases and propositions. There are not only beneficial contents that can be inherited and used for reference, but also dross that need to be criticized and eliminated. Therefore, it is of great historical significance and practical value to probe into, summarize and discard the procedures, rules, methods and arts of the application of traditional political power. Based on the above considerations, this paper attempts to explore two central issues in traditional political rule, namely, the rules of rule and the art of domination, by means of historical comparison. The rule of rule refers to the emergence of the rules of action or norms formulated by rulers to achieve certain goals. The classics of Confucianism, Mohism, Taoism, and Legalists, such as the Analects of Confucius, < Mozi >, the Book of Ethics, and Hanfeizi, were published more than 2000 years ago. It not only symbolizes the theoretical thinking of political practice at that time, but also establishes different rules and norms for later generations. These rules have the characteristics of relative stability and repeatability. This paper analyzes and expounds the ruling rules of kingship, hegemonism, rule by man, rule by law, rule by doing nothing and so on, which are proposed and have great influence on later generations. The art of rule is a method or technique for rulers to exercise power under the guidance of the rule rules in order to achieve a certain goal. Compared with the rule rules, it has more flexibility, particularity and individuation. Since the power of rule is manifested in the relationship of command, obedience and obedience between people, the art of rule is first concerned with "personnel": in order to expand the number of people who are subject to rule, the ruler has invented famous, profit-seeking, courteous, scheming, and remonstrating moves. In order to judge the degree of servitude to rule, the ruler used the same kind of comparison, impression generalization, similar matchmaking, reputation and truth, listening to words, looking at the sound, observing color, observing the action, and the matter. In order to strengthen the force of obedience to the rule, the ruler has adopted the evil-like tactics such as listening simultaneously, consulting with Wu, punishing reward, balancing restraint, breaking up the party and dispersing the masses, spreading responsibility and defending weakness and softness. In the aspect of using the organization to exercise the ruling power, the ruler has accumulated the rules of the organization such as the clear division of office, the rule of morality, the measure of the authority, the division of power, the division of military power, the loyalty of supervision and so on. These treacherous means and methods became the only way for rulers to achieve their goals.
【學(xué)位授予單位】：鄭州大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2004
【分類號】：K225

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 張金虎;儒學(xué)的形成及其統(tǒng)治地位的確立[D];西北師范大學(xué);2010年

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本文編號：2114024