明太祖禮治思想探析
發(fā)布時間：2018-12-14 15:17
【摘要】：禮法文化是中國傳統(tǒng)文化的重要組成部分，也是中國傳統(tǒng)政治文化的主體，它是在中國傳統(tǒng)文明的漫長發(fā)展歷史過程中逐漸發(fā)展形成的，并一直發(fā)揮著重要作用。在一定的歷史時代，禮的基礎(chǔ)作用更不容忽視，因為任何一位想有作為的封建統(tǒng)治者，要實現(xiàn)長治久安，都必須將其當作治國的一個基本指導方針。禮，既賦予統(tǒng)治者的所作所為以合理性、正統(tǒng)性，也提供具體的治國方略。同時，服膺于禮文化，就取得了這一文化的傳承者——儒士的認可和支持。進一步說，如果統(tǒng)治者能掌握這一文化，便能利用它對百姓臣民深層思想的強力控制作用，樹立起自己的意識形態(tài)，不僅為天下君，而且還能為天下師。明太祖治國方略的根本獨特性正在于此。 具體到明太祖朱元璋，以往研究者的注意力主要是集中在他“法”治的一面，甚至把他的很多禮治思想和措施也歸入法治的范圍。實際上，明太祖不僅有推行“禮”治的一面，而且不遺余力，成效頗著。而對于這一點，當前學術(shù)界很多學者或視而不見，或不予重視，這都是不符合歷史事實的。客觀地說，在中國古代，禮治與法治本來就是一個事物的兩個方面，是相輔相成的關(guān)系。明太祖的立國宗旨，就可以說是禮法并舉的儒家禮樂制度。 在我國古代文化傳統(tǒng)中，“禮治”作為有效的社會調(diào)節(jié)系統(tǒng)，在“德治”與“法治”之間起著橋梁和紐帶作用。“禮治”的方法為中國封建社會建立了一套完整的倫理關(guān)系和道德規(guī)范，保證了社會的基本穩(wěn)定。聯(lián)系到我國當前實行的改革開放，中國社會正在經(jīng)歷著一場大的變革，在落實“以德治國”的方針和建立社會主義法制國家這兩套調(diào)節(jié)系統(tǒng)外，還應有一套介于兩者之間的中性調(diào)節(jié)系統(tǒng)。本文認為，明太祖的“禮治”觀及其治國方略，，對我們今天的精神文明建設仍然具有一定的借鑒意義。
[Abstract]:The culture of etiquette and law is an important part of Chinese traditional culture as well as the main body of Chinese traditional political culture. It is formed gradually in the long history of the development of Chinese traditional civilization and has been playing an important role. In a certain historical era, the basic function of propriety can not be ignored, because any feudal ruler who wants to do something must regard it as a basic guiding principle of governing the country in order to achieve lasting stability. Propriety not only gives the rulers rationality, orthodoxy, but also provides specific strategies for governing the country. At the same time, due to the ritual culture, it has been the heritage of this culture-Confucian recognition and support. Further, if the ruler can master this culture, he can take advantage of its strong control over the deep thoughts of the common people, and set up his own ideology, not only for the ruler of the world, but also for the master of the world. The fundamental uniqueness of Ming Taizu's strategy for governing the country lies in this. Specifically, Zhu Yuanzhang, the emperor of the Ming Dynasty, used to focus on his "rule of law", and even put many of his ideas and measures under the rule of law. In fact, the Ming Taizu not only carried out the "ritual" side, but also spared no effort. But to this point, the academic circles many scholars or ignore, this is not in line with the historical facts. Objectively speaking, in ancient China, the rule of etiquette and the rule of law are two aspects of the same thing and complement each other. Ming Taizu's purpose of establishing a country can be said to be a Confucian ritual and music system. In the ancient cultural tradition of our country, "rule of etiquette", as an effective social regulation system, acts as a bridge and link between "rule by virtue" and "rule by law". The method of "rule by etiquette" has established a set of complete ethical relations and moral norms for the feudal society of China, and ensured the basic stability of the society. In connection with the reform and opening up currently being implemented in China, Chinese society is undergoing a major transformation. Besides the implementation of the policy of "governing the country by virtue" and the establishment of a socialist legal system, There should also be a neutral regulation system between the two. This paper holds that the Ming Taizu's concept of "rule by etiquette" and its general plan of governing the country still have certain reference significance for our spiritual civilization construction today.
【學位授予單位】：北京語言大學
【學位級別】：碩士
【學位授予年份】：2004
【分類號】：K248
本文編號：2378823
[Abstract]:The culture of etiquette and law is an important part of Chinese traditional culture as well as the main body of Chinese traditional political culture. It is formed gradually in the long history of the development of Chinese traditional civilization and has been playing an important role. In a certain historical era, the basic function of propriety can not be ignored, because any feudal ruler who wants to do something must regard it as a basic guiding principle of governing the country in order to achieve lasting stability. Propriety not only gives the rulers rationality, orthodoxy, but also provides specific strategies for governing the country. At the same time, due to the ritual culture, it has been the heritage of this culture-Confucian recognition and support. Further, if the ruler can master this culture, he can take advantage of its strong control over the deep thoughts of the common people, and set up his own ideology, not only for the ruler of the world, but also for the master of the world. The fundamental uniqueness of Ming Taizu's strategy for governing the country lies in this. Specifically, Zhu Yuanzhang, the emperor of the Ming Dynasty, used to focus on his "rule of law", and even put many of his ideas and measures under the rule of law. In fact, the Ming Taizu not only carried out the "ritual" side, but also spared no effort. But to this point, the academic circles many scholars or ignore, this is not in line with the historical facts. Objectively speaking, in ancient China, the rule of etiquette and the rule of law are two aspects of the same thing and complement each other. Ming Taizu's purpose of establishing a country can be said to be a Confucian ritual and music system. In the ancient cultural tradition of our country, "rule of etiquette", as an effective social regulation system, acts as a bridge and link between "rule by virtue" and "rule by law". The method of "rule by etiquette" has established a set of complete ethical relations and moral norms for the feudal society of China, and ensured the basic stability of the society. In connection with the reform and opening up currently being implemented in China, Chinese society is undergoing a major transformation. Besides the implementation of the policy of "governing the country by virtue" and the establishment of a socialist legal system, There should also be a neutral regulation system between the two. This paper holds that the Ming Taizu's concept of "rule by etiquette" and its general plan of governing the country still have certain reference significance for our spiritual civilization construction today.
【學位授予單位】：北京語言大學
【學位級別】：碩士
【學位授予年份】：2004
【分類號】：K248
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