本文選題：春秋戰(zhàn)國 + 圣王　； 參考：《山西大學(xué)》2013年碩士論文

【摘要】：春秋戰(zhàn)國時期中國思想文化高度繁盛。在人文思潮、理性精神的影響與思想者們對理想治世者的期許之下,出現(xiàn)了“圣王”觀念。繼而諸子紛紛以“圣王”立論,“圣王”漸成為普遍的時代話語。本文以時間順序為軸,結(jié)合話語權(quán)力、秩序建構(gòu)等,漸次探討“圣王”觀念的建構(gòu)、嬗變及影響。全文可分成五個部分。 引言部分粗略地回顧了學(xué)術(shù)史,并就選題目的、意義做了做了簡單介紹。 正文第一章《春秋前期的“圣王”觀念》,從周人“德”觀念入手,對“德”、“圣”、“哲”內(nèi)涵的演變進行分析,得出“圣”作為周先王特有的品質(zhì)在人文思潮和理性精神的沖擊之開始從先王身上剝離,演變?yōu)橐话銍裥缘牡赖�。并通過對《左傳》和《國語》中相關(guān)材料的分析,大致理出這一時期“圣王”觀念的內(nèi)涵、特征及其漸進式的發(fā)展的兩個階段。在這個過程中傳統(tǒng)秩序和壟斷話語權(quán)力漸失,精英思想者們不得不對倫理和政治秩序重新思考,在傳統(tǒng)與現(xiàn)實之間做出權(quán)衡。而“圣王”觀念承載了此時思想者觀念中現(xiàn)實政治與治世理想的雙重內(nèi)涵。 第二章《春秋末到戰(zhàn)國中期的“圣王”觀念》分節(jié)討論春秋末到戰(zhàn)國中期孔子、孟子、墨子、老子、莊子的治世理想與理想治世者。討論大致從對社會秩序混亂的歸因、建構(gòu)秩序的出發(fā)點、約束秩序的途徑等三個方面入手,具體分析了儒、墨、道“圣王”建構(gòu)秩序的路徑：儒家以倫理道德作為秩序的本源,社會秩序建構(gòu)由內(nèi)心修養(yǎng)推衍至家庭、社會：墨家則以兼愛—利民—奉鬼—得獲天賜—王天下為邏輯推衍；而老子對于秩序的建構(gòu)邏輯是“人法地,地法天,天法道,道法自然”,超越了現(xiàn)實、情感、甚至現(xiàn)世道德的法則,反對用強力干涉社會秩序；莊子所構(gòu)想的理想社會是“絕圣棄知”、“掊斗折衡”的徹底“無為”,回到最原始的“渾沌”世界以達到“萬物與我為一”的境界。之外,論文對諸子就“圣王”內(nèi)涵的闡發(fā)、辯詰及政治權(quán)力與思想文化之間的碰撞在諸子“圣王”觀念中的痕跡及影響也有所論述。 第三章《戰(zhàn)國晚期的“圣王”觀念》主要目的在于分析戰(zhàn)國晚期“圣王”觀念發(fā)展的狀況與融通趨勢。論文首先介紹了《荀子》、《韓非子》對“圣王”時代話語的關(guān)注與修訂。繼而闡述了“圣王”觀念逐漸由分裂轉(zhuǎn)向綜合與總結(jié)的進程。具體表現(xiàn)為儒者的融通、《管子》的學(xué)術(shù)總結(jié)、《呂氏春秋》融通諸家的嘗試等三個方面。在這一復(fù)雜的進程中思想者對權(quán)力擁有者的抗爭與妥協(xié)也是本章論證的一個重要方面。最后一部分是對論文的總結(jié)和一些延續(xù)性的思考。
[Abstract]:During the Spring and Autumn and warring States period, Chinese ideology and culture flourished. Under the influence of humanism, rational spirit and the expectation of idealist to govern the world, the concept of "holy king" appeared. As a result, the sage king became the universal discourse of the times. This paper, on the axis of time order, discusses the construction, evolution and influence of the concept of "Holy King" with the combination of discourse power, order construction and so on. The full text can be divided into five parts. The introduction briefly reviews the academic history, and briefly introduces the purpose and significance of the topic. In the first chapter of the text, the concept of "Holy King" in the early Spring and Autumn period, starting with the concept of "virtue" of Zhou people, analyzes the evolution of the connotation of "virtue", "saint" and "philosophy". It is concluded that the special character of "Sheng" as the king of the Zhou Dynasty began to be stripped from the former king by the impact of humanism and rational spirit, and evolved into a general national morality. Through the analysis of the related materials in Zuo Zhuan and Guoyu, the connotation, characteristics and two stages of the gradual development of the concept of "Holy King" in this period are roughly sorted out. In this process, the traditional order and monopoly discourse power gradually lose, elite thinkers have to reconsider the ethical and political order, and make a balance between tradition and reality. The concept of "Holy King" bears the dual connotation of the political reality and the ideal of governing the world in the thinker's idea at this time. The second chapter discusses the ideal and ideal governance of Confucius, Mencius, Mozi, Laozi and Zhuangzi from the end of Spring and Autumn to the middle of warring States. Starting from three aspects: the attribution of social disorder, the starting point of constructing order and the way of restraining order, the author analyzes concretely the path of constructing order by Confucianism, Mohism and Taoism: the Confucian takes ethics and morality as the origin of order. The construction of social order is derived from inner cultivation to family. Society: Mohism's logic is to love and love the people, benefit the people, give the ghost, get the gift from heaven and the world, and Laozi's logic for the construction of order is "man and land, earth and earth, heaven and earth, and the way of heaven and law." The Tao of Nature "transcends the laws of reality, emotion, and even worldly morality, and opposes the use of force to interfere in social order." the ideal society envisaged by Chuang Tzu is "absolute saintly outcast knowledge," and the complete "inaction" of "combative balance." Return to the most primitive "chaos" world to achieve "all things and I as one" state. In addition, the thesis expounds the connotation of "the Holy King" by various scholars, and discusses the trace and influence of the collision between political power and ideology and culture in the concept of the "Holy King". The third chapter, the concept of "Holy King" in the late warring States period, aims to analyze the development of the concept of "Holy King" in the late warring States period. The thesis first introduces Xunzi and Han Feizi's attention and revision to the words of the time of the Holy King. Then elaborated the "holy king" idea gradually from the division to the synthesis and the summary process. It is embodied in three aspects: the integration of Confucianism, the academic summary of Tuanzi, and the attempt to integrate the various schools of learning in Lu's Spring and Autumn period. In this complex process, the struggle and compromise of thinkers against power holders is also an important aspect of this chapter. The last part is a summary of the paper and some continuous thinking.
【學(xué)位授予單位】：山西大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2013
【分類號】：K225;K231

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