本文選題：忠孝 + 尊親��； 參考：《鄭州大學(xué)》2010年碩士論文

【摘要】： 傳統(tǒng)“忠孝觀”主要源于春秋戰(zhàn)國(guó)時(shí)期的儒家學(xué)派,但又與之有很大的區(qū)別。在傳統(tǒng)忠孝觀中,“忠”指“忠君”,強(qiáng)調(diào)君權(quán),孝指“尊親”,主要是“尊父”,強(qiáng)調(diào)父權(quán),因此傳統(tǒng)忠孝觀實(shí)質(zhì)是“君父同一”、“家國(guó)同構(gòu)”。而春秋戰(zhàn)國(guó)時(shí)期的儒家學(xué)派亦即早期儒家學(xué)派的忠孝觀念其內(nèi)涵與之相比要廣泛與深刻得多。但為了更好的考察二者之間的聯(lián)系,仍需從“忠君”和“尊親”的角度分別考察“忠”、“孝”觀念,然后探討二者之間的關(guān)系,在此基礎(chǔ)上明確傳統(tǒng)意義上的忠孝觀念在早期儒家學(xué)派中的表現(xiàn)及其變遷。 早期儒家學(xué)派的代表人物為孔子及其弟子、孟子、荀子,而早期儒家主要經(jīng)典為《論語》、《左傳》、《孟子》、《荀子》、《孝經(jīng)》等,圍繞這些人物與經(jīng)典,分別討論,最后進(jìn)行對(duì)比分析可以對(duì)于春秋戰(zhàn)國(guó)時(shí)期儒家忠孝觀念的變遷有一個(gè)比較清晰的認(rèn)識(shí)。 孔子忠孝觀的首要內(nèi)容是從維護(hù)君主、統(tǒng)治階級(jí)長(zhǎng)遠(yuǎn)利益的角度出發(fā)的,指出君主要依禮而行,崇尚道德,然后強(qiáng)調(diào)臣民盡自己所能去忠于君主。而從《左傳》、《國(guó)語》中我們可以看出孔子忠孝觀的時(shí)代背景,宗法制在春秋時(shí)期逐漸趨于崩潰,但并沒有影響孝道的倫理力量,一方面忠君觀念開始從孝道中分離出來,并越來越獨(dú)立發(fā)揮作用；另一方面,以血緣為紐帶的父子倫常得到凸顯,孝道的家庭倫理功能開始變得強(qiáng)化。因此,春秋時(shí)期,忠孝的雙重作用已經(jīng)初步形成,處于忠孝雙重作用下的人們常常會(huì)感到無所適從,進(jìn)退維谷。到了戰(zhàn)國(guó)時(shí)期,各諸侯國(guó)的君權(quán)都得到了強(qiáng)化,君主專制的雛形出現(xiàn),因此孟子的忠君觀念便顯出了相應(yīng)的特征。從根本上說,孟子是主張忠君的,只不過前提條件是君主尊仁行義,尊賢任能,以王道平治天下。這點(diǎn)和孔子類似,但比孔子更為詳盡具體,尤其是孟子對(duì)于王道仁政的信仰致使其對(duì)于君主近乎“苛刻”的期望,但這同時(shí)也恰恰反映了他渴望忠于明君圣主的迫切心情。忠孝觀念經(jīng)過荀子的發(fā)揮,到了《孝經(jīng)》成書時(shí),已經(jīng)相當(dāng)嚴(yán)密與成熟,適應(yīng)了當(dāng)時(shí)社會(huì)大一統(tǒng)的趨勢(shì),其核心思想“移孝作忠”充分表達(dá)了“君父同一”、“家國(guó)同構(gòu)”的涵義。但需要注意的是,“移孝作忠”并非簡(jiǎn)單的把事父孝轉(zhuǎn)化為事君忠,強(qiáng)調(diào)忠大于孝,而是與孔孟荀一脈相承,其對(duì)于君德依然相當(dāng)重視,這就要求我們客觀的給予評(píng)價(jià)。
[Abstract]:The traditional concept of loyalty and filial piety originates from the Confucian school in the Spring and Autumn and warring States period, but it is quite different from it. In the traditional concept of loyalty and filial piety, "loyalty" refers to "loyalty to the monarch", emphasizing monarchy, filial piety to "respecting one's father", emphasizing paternity, so the traditional concept of loyalty and filial piety is essentially "the same father and monarch" and "isomorphism of family and country". The concept of loyalty and filial piety of the early Confucian school in the Spring and Autumn and warring States period was much more extensive and profound than the concept of loyalty and filial piety. But in order to better examine the relationship between the two, we still need to examine the concept of "loyalty" and "filial piety" from the angle of "loyal monarch" and "respecting relatives", and then discuss the relationship between them. On this basis, the traditional concept of loyalty and filial piety in the early Confucian school performance and changes. The representatives of the early Confucian school were Confucius and his disciples, Mencius and Xunzi, while the main early Confucian classics were "Analects of Confucius", "Zuo Zhuan >," Mencius >, "Xunzi", "the Book of filial piety" and so on. Finally, we can have a clear understanding of the change of Confucian concept of loyalty and filial piety in the Spring and Autumn and warring States period. The main content of Confucius' concept of loyalty and filial piety is from the angle of safeguarding the monarch and the long-term interests of the ruling class, pointing out that the monarch should act in accordance with propriety, advocate morality, and then emphasize that the subjects should try their best to be loyal to the monarch. From Zuo Zhuan, Guoyu, we can see the background of Confucius' concept of loyalty and filial piety. The patriarchal system gradually collapsed in the Spring and Autumn period, but it did not affect the ethical power of filial piety. On the one hand, the concept of loyal monarch began to separate from filial piety. On the other hand, the patriarchal clan, which is linked by blood, has been highlighted, and the family ethics function of filial piety has been strengthened. Therefore, in the Spring and Autumn period, the dual role of loyalty and filial piety has been initially formed, under the dual role of loyalty and filial piety, people often feel at a loss. In the warring States period, the monarchies of all the princes were strengthened, and the rudimentary autocracy of monarchy appeared, so Mencius' concept of loyalty to the monarch showed the corresponding characteristics. Fundamentally speaking, Mencius advocated loyalty to the monarch, but the premise was that the monarch respected benevolence and righteousness, respected the meritocracy, and ruled the world with the king's path. This is similar to Confucius, but more detailed than Confucius, especially Mencius' belief in the benevolence of the monarch, which led to his near-" harsh "expectations of the monarch, but it also reflected his eagerness to be loyal to the Lord. The concept of loyalty and filial piety was brought into full play by Xunzi, and by the time the Book of filial piety was written, it was already very strict and mature, adapted to the trend of unifying society at that time, and its core thought, "transfer filial piety and be loyal," fully expressed "the unity of the king and father." The meaning of "family and country isomorphism". However, it should be noted that "filial piety and loyalty" does not simply transform filial piety into loyalty, emphasizing loyalty more than filial piety, but inherits from Confucius, Mencius and Xunzi, and it still attaches great importance to Junde, which requires us to give an objective evaluation.
【學(xué)位授予單位】：鄭州大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2010
【分類號(hào)】：K225

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 郭芳;春秋左傳“忠”觀念研究[D];河南大學(xué);2012年

，

本文編號(hào)：1922672