本文關(guān)鍵詞：乾隆皇帝與理學(xué)　出處：《曲阜師范大學(xué)》2010年碩士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 乾隆皇帝 理學(xué) 經(jīng)筵 科舉 經(jīng)學(xué)

【摘要】： 本文以乾隆皇帝與理學(xué)的關(guān)系為出發(fā)點(diǎn),通過對乾隆皇帝理學(xué)態(tài)度的變化過程及其產(chǎn)生變化的原因進(jìn)行闡述和論證,力求揭示這一時(shí)期統(tǒng)治者與理學(xué)的內(nèi)在聯(lián)系和特點(diǎn)。 進(jìn)入清代以后,學(xué)術(shù)界對宋元明以來的理學(xué)發(fā)展脈絡(luò)進(jìn)行了整理,并在此基礎(chǔ)上加以反思。隨著清朝皇帝們對理學(xué)支持態(tài)度的明朗,廟堂之中的理學(xué)家們走上與清政權(quán)合作的道路。 乾隆皇帝從幼年開始接受理學(xué)教育,并且深受理學(xué)影響。即位以后,極力宣講理學(xué),在呈進(jìn)經(jīng)史講義、重開經(jīng)筵講論等方面顯現(xiàn)出其對理學(xué)的熱情。與此同時(shí),在全社會(huì)實(shí)行推廣理學(xué)的措施。所以,在執(zhí)政初期,乾隆皇帝對理學(xué)基本上持肯定態(tài)度。 秉承康熙皇帝、雍正皇帝對假道學(xué)的批判傳統(tǒng),乾隆皇帝對理學(xué)諸臣之中的“言行不一”和“好名習(xí)氣”的訓(xùn)斥更是不遺余力。隨著時(shí)間的推移,乾隆皇帝在經(jīng)筵講論中出現(xiàn)了立異朱子的現(xiàn)象。在改革科舉考試的爭論當(dāng)中,乾隆皇帝對理學(xué)的重視程度亦有所減弱。出現(xiàn)這種變化的主要原因是乾隆皇帝對理學(xué)并不像其祖父一樣熱情,然而卻更重視理學(xué)實(shí)用性的一面。在深入了解理學(xué)的同時(shí),乾隆皇帝發(fā)現(xiàn)了程朱學(xué)說中亦有不利于自己統(tǒng)治的言論,與此同時(shí)其在科舉考試當(dāng)中重視經(jīng)史的舉措讓更多的經(jīng)學(xué)人物入仕朝堂,以考據(jù)為手段的漢學(xué)在社會(huì)上逐漸成為了當(dāng)時(shí)學(xué)術(shù)的主流。乾隆皇帝對理學(xué)的要求偏重于為現(xiàn)實(shí)政治的服務(wù),所以他要求科舉士子要有真才實(shí)學(xué),而真才實(shí)學(xué)的衡量標(biāo)準(zhǔn)是“經(jīng)史根柢”如何。即使如此,乾隆皇帝并沒有放棄對理學(xué)的重視和繼續(xù)闡發(fā),在立異朱子的同時(shí)又有對朱子的肯定。就原因來講,這一時(shí)期愈演愈烈的“文字獄”也使更多的士人投入到經(jīng)史的行列,理學(xué)很少有人問津。隨著乾隆皇帝對理學(xué)態(tài)度的逐漸明朗,即使是信奉理學(xué)的大臣們更多的時(shí)候也以經(jīng)史相標(biāo)榜,而于理學(xué)少有關(guān)涉。 總起來說,乾隆皇帝對于理學(xué)的功利主義目的,一方面固然來源于對理學(xué)末流不務(wù)實(shí)行的戒懼,一方面是由其最高統(tǒng)治者的務(wù)實(shí)取向決定的。因此理學(xué)諸臣能夠兢兢業(yè)業(yè)于日常政務(wù)的處理,而科舉士子們做到研求經(jīng)史以期將來為現(xiàn)實(shí)政治效力,可以說是統(tǒng)治者的完美構(gòu)想。然而就在這一過程當(dāng)中,理學(xué)逐漸喪失了其學(xué)術(shù)號召力,而經(jīng)學(xué)作為一支新生力量蓬勃發(fā)展起來。
[Abstract]:Based on the relationship between Emperor Qianlong and Neo-Confucianism, this paper expounds and demonstrates the process of the change of Emperor Qianlong's attitude to Neo-Confucianism and the reasons for the change. Try to reveal the internal relationship and characteristics between rulers and Neo-Confucianism in this period. After entering the Qing Dynasty, the academic circles sorted out the development of Neo-Confucianism since the Song, Yuan and Ming dynasties, and then reflected on it. With the Qing Dynasty emperors' attitude towards Neo-Confucianism became clear. The Neo-Confucianism in the temple took the road of cooperation with the Qing regime. Emperor Qianlong began to receive Neo-Confucianism education from an early age, and was deeply influenced by Neo-Confucianism. At the same time, the whole society carried out the measures of promoting Neo-Confucianism. Therefore, in the early days of ruling, Emperor Qianlong basically took a positive attitude to Neo-Confucianism. Adhering to the tradition of Emperor Kangxi and Emperor Yongzheng's criticism of false Taoism, Emperor Qianlong spared no effort in reprimanding "different words and deeds" and "good reputation habits" among the officials of Neo-Confucianism. Emperor Qianlong appeared the phenomenon of innovating Zhu in the speech of Jing Yan. In the debate about the reform of imperial examination. Emperor Qianlong paid less attention to Neo-Confucianism. The main reason for this change was that Emperor Qianlong did not have the same enthusiasm for Neo-Confucianism as his grandfather. However, more attention was paid to the practical aspect of Neo-Confucianism. While understanding Neo-Confucianism in depth, Emperor Qianlong discovered that there were also views in the doctrine of Cheng and Zhu that were not conducive to his own rule. At the same time, in the imperial examination, it attaches importance to the history of the measures to make more scholars into the official court. Sinology by means of textual research gradually became the mainstream of the academic society at that time. Emperor Qianlong's demand for Neo-Confucianism focused on serving the realistic politics, so he asked the imperial examination scholars to have real talent. Even so, Emperor Qianlong did not give up his attention to Neo-Confucianism and continued to expound, and at the same time affirmed Zhu Zi while innovating Zhu Zi. In this period, the increasingly fierce "text prison" also made more scholars into the ranks of the classics, Neo-Confucianism few people asked. With the Emperor Qianlong's attitude to Neo-Confucianism gradually clear. Even ministers who believe in Neo-Confucianism are more often touted as classics, with little concern. To sum up, the utilitarian purpose of Emperor Qianlong for Neo-Confucianism, on the one hand, came from the fear that Neo-Confucianism was not practical. On the one hand, it is determined by the pragmatic orientation of its supreme ruler. Therefore, the ministers of Neo-Confucianism can conscientiously deal with the daily government affairs, and the imperial examination scholars can study the history of the classics with a view to achieving practical political effect in the future. However, in this process, Neo-Confucianism gradually lost its academic appeal, and Confucianism as a new force flourished.
【學(xué)位授予單位】：曲阜師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2010
【分類號】：K249.3

【引證文獻(xiàn)】

相關(guān)博士學(xué)位論文 前1條

1 康太一;從英譯《論語》到漢譯《圣經(jīng)》[D];北京外國語大學(xué);2013年

相關(guān)碩士學(xué)位論文 前1條

1 劉敏敏;《總目》清初宗宋詩風(fēng)批評研究[D];西南大學(xué);2013年

，

本文編號：1364131