陸賈《新語》在儒家思想史上的地位初探
發(fā)布時間：2018-11-04 13:25
【摘要】：陸賈是漢初的一名重要的政治人物,而作為學(xué)者的陸賈也很重要,其《新語》在儒家思想史上占有重要的地位。 從《新語》與《論語》的比較研究可以看出,陸賈熟習(xí)《論語》,并能對其材料靈活運用,陸賈在《新語》還稱述五經(jīng)六藝,服膺孔子之道,其學(xué)術(shù)的遠(yuǎn)源可推至孔子。從《新語》與《春秋谷梁傳》的比較研究可以看,陸賈從浮丘伯受《谷梁傳》,而浮丘伯則是戰(zhàn)國后期的大儒荀子的弟子,陸賈《新語》也有受荀子思想影響之處,更說明陸賈是私淑荀子的。 陸賈《新語》是為劉邦所作書,突出體現(xiàn)了具有儒家特質(zhì)的政治思想。陸賈提出了“道術(shù)”的概念,指的是統(tǒng)治者應(yīng)當(dāng)準(zhǔn)之而行的“帝王之道”,其切近的意義則是“五帝之術(shù)”、“孔子之道”,指的是治理國家與社會的各種具體措施和制度安排。陸賈《新語》為新成立的專制國家提供了一套進(jìn)行社會統(tǒng)治及控制的方法和原則,只要有“尚道德”、“行仁義”、“無為”、“用賢才”四方面的內(nèi)容。其“尚道德”、“行仁義”并不是抽象的原則,而是歸結(jié)為幾項具體的統(tǒng)治手段,一是“稀力役”、“省貢獻(xiàn)”,或者說是“輕利”;二是不恃刑罰;三是不恃武力。這種思想可以從《論語》那里找到其淵源。陸賈所說的“無為”不同于道家的“無為”,并不是主逸臣勞的主術(shù),而是包括兩方面的內(nèi)容,第一方面,就政治措施而言,是指為政的簡易,舉措不眾,刑罰不濫;第二方面,就統(tǒng)治者的個人修養(yǎng)而言,是指在一定的法度內(nèi)行事。其第一方面的內(nèi)容是直承《論語》“無為而治”的思想的,其第二方面的內(nèi)容也可以在《論語》中找到相似的思想。陸賈非常重視任用賢才對鞏固政治統(tǒng)治的作用。雖然陸賈針對當(dāng)時的時勢指出了賢才得到任用的困難之處,但他認(rèn)為賢才仍然應(yīng)該用“忠”的標(biāo)準(zhǔn)要求自己,積極用世,這明顯是受《論語》的影響�！缎抡Z》同《論語·術(shù)而》一樣提出了“藏”的策略,但這并不是指遁世不仕,而是指待時而動。 陸賈《新語》中涉及了天人關(guān)系問題,這種關(guān)系集中體現(xiàn)在人間政治與天的關(guān)系方面,陸賈認(rèn)為災(zāi)變的發(fā)生、禎祥的出現(xiàn)、天文的變化的原因雖在于人的一
[Abstract]:Lu Jia was an important political figure in the early Han Dynasty, and Lu Jia, as a scholar, played an important role in the history of Confucianism. From the comparative study of Xinyu and Analects of Confucius, it can be seen that Lu Jia is familiar with Analects and can flexibly use its materials. In Xinyu, Lu Jia also describes the five Classics and six skills and obeys the Confucian way, and the academic source of Lu Jia can be pushed to Confucius. From the comparative study of Xin Yu and Gu Liang Zhuan of Spring and Autumn, it can be seen that Lu Jia received "Gu Liang Zhuan" from Fuqiubo, and Fuqiubo was a disciple of Xunzi, a great Confucianism in the late warring States period, and Lu Jia was also influenced by Xun Zi's thought. It also shows that Lu Jia is a private Shu Xunzi. Lu Jia's Xin Yu is a book written for Liu Bang, which highlights the political thought with Confucian characteristics. Lu Jia put forward the concept of "Taoism", which refers to the "monarch's way" which should be allowed by the ruler, and its close meaning is "the skill of the five emperors" and "the Tao of Confucius". Refers to the governance of the state and society of various specific measures and institutional arrangements. Lu Jia provides a set of methods and principles of social domination and control for the newly established autocratic state, as long as there are four aspects of "morality", "doing benevolence and righteousness", "doing nothing" and "using virtuous talent". It is not an abstract principle, but a few concrete means of ruling: first, "rare force service", "provincial contribution", or "light profit"; second, not relying on punishment; and third, not relying on force. The source of this thought can be found from the Analects of Confucius. Lu Jia's "inaction" is different from the Taoist "inaction", which is not the chief skill of the principal minister, but includes two aspects. On the one hand, as far as the political measures are concerned, they refer to the simplicity of politics, the lack of many measures and the lack of excessive punishment. The second aspect, as far as personal cultivation of rulers is concerned, is to act within certain laws. The content of the first aspect of the Analects of Confucius is straight from the thought of "doing nothing and ruling", and the second aspect can also find similar ideas in the Analects of Confucius. Lu Jia attached great importance to the appointment of talent to consolidate political rule. Although Lu Jia pointed out the difficulty of getting the appointment of talent in view of the situation at that time, he believed that Xian and Cai should still use the criterion of "loyalty" to demand their own positive use of the world. This is obviously influenced by the Analects of Confucius. < Xinyu >, like Analects of Analects, puts forward the strategy of "hiding", but it does not mean that the recluse is not official, but refers to the action in time. Lu Jia's Xinyu deals with the relationship between Heaven and Man, which is mainly reflected in the relationship between human politics and heaven. Lu Jia believes that the occurrence of catastrophe, the appearance of Zhenxiang and the change of astronomy may be due to the change of human beings.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2005
【分類號】：K234.1;B234.1
本文編號：2309946
[Abstract]:Lu Jia was an important political figure in the early Han Dynasty, and Lu Jia, as a scholar, played an important role in the history of Confucianism. From the comparative study of Xinyu and Analects of Confucius, it can be seen that Lu Jia is familiar with Analects and can flexibly use its materials. In Xinyu, Lu Jia also describes the five Classics and six skills and obeys the Confucian way, and the academic source of Lu Jia can be pushed to Confucius. From the comparative study of Xin Yu and Gu Liang Zhuan of Spring and Autumn, it can be seen that Lu Jia received "Gu Liang Zhuan" from Fuqiubo, and Fuqiubo was a disciple of Xunzi, a great Confucianism in the late warring States period, and Lu Jia was also influenced by Xun Zi's thought. It also shows that Lu Jia is a private Shu Xunzi. Lu Jia's Xin Yu is a book written for Liu Bang, which highlights the political thought with Confucian characteristics. Lu Jia put forward the concept of "Taoism", which refers to the "monarch's way" which should be allowed by the ruler, and its close meaning is "the skill of the five emperors" and "the Tao of Confucius". Refers to the governance of the state and society of various specific measures and institutional arrangements. Lu Jia provides a set of methods and principles of social domination and control for the newly established autocratic state, as long as there are four aspects of "morality", "doing benevolence and righteousness", "doing nothing" and "using virtuous talent". It is not an abstract principle, but a few concrete means of ruling: first, "rare force service", "provincial contribution", or "light profit"; second, not relying on punishment; and third, not relying on force. The source of this thought can be found from the Analects of Confucius. Lu Jia's "inaction" is different from the Taoist "inaction", which is not the chief skill of the principal minister, but includes two aspects. On the one hand, as far as the political measures are concerned, they refer to the simplicity of politics, the lack of many measures and the lack of excessive punishment. The second aspect, as far as personal cultivation of rulers is concerned, is to act within certain laws. The content of the first aspect of the Analects of Confucius is straight from the thought of "doing nothing and ruling", and the second aspect can also find similar ideas in the Analects of Confucius. Lu Jia attached great importance to the appointment of talent to consolidate political rule. Although Lu Jia pointed out the difficulty of getting the appointment of talent in view of the situation at that time, he believed that Xian and Cai should still use the criterion of "loyalty" to demand their own positive use of the world. This is obviously influenced by the Analects of Confucius. < Xinyu >, like Analects of Analects, puts forward the strategy of "hiding", but it does not mean that the recluse is not official, but refers to the action in time. Lu Jia's Xinyu deals with the relationship between Heaven and Man, which is mainly reflected in the relationship between human politics and heaven. Lu Jia believes that the occurrence of catastrophe, the appearance of Zhenxiang and the change of astronomy may be due to the change of human beings.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2005
【分類號】：K234.1;B234.1
【引證文獻(xiàn)】
相關(guān)碩士學(xué)位論文 前1條
1 王長友;漢初政論文研究[D];延邊大學(xué);2007年
，本文編號：2309946
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