【摘要】：明代言官是六科給事中和十三道監(jiān)察御史的簡稱，以人數(shù)眾多，位卑權(quán)重，活躍于言路著稱，明代言官肩負(fù)著諫君劾臣的重要職能。首先，簡要介紹言官與明代皇帝之間的互動。明代君主在言論上皆鼓勵直言，然而，為了維護(hù)皇統(tǒng)的鞏固地位，明代君主從建國開始就想方設(shè)法的削弱言官的權(quán)力，決不允許言官限制至高無上的皇權(quán)。所以，對最高統(tǒng)治者指手畫腳，無疑是批逆鱗，捋虎須，會招來殺身之禍。但是，對于乾綱獨(dú)攬的天子，明代亦不乏犯顏敢諫之臣。其次，探討明代言官與皇帝之間的關(guān)系。對于明代言官勇于規(guī)諫皇帝的原因，可以分析言官的選任，選任的言官要有很高的品質(zhì)，以便保證其可以規(guī)諫皇帝，糾彈官僚；較低的品秩，，以便確保其自勵奮進(jìn)，敢于直諫劾舉；還要有嚴(yán)格的定期考核，以便對言官起到促進(jìn)監(jiān)督作用。對于皇帝對言官的態(tài)度，分為鼓勵言官和打擊摧抑言官。明代皇帝在很多場合是鼓勵言官進(jìn)諫的，但是，對于自高無上的皇帝，無論真心納諫與否，都要表現(xiàn)出鼓勵直言納諫的誠意，留從言納諫的美名。言官諍諫之難，自古皆然，在言官進(jìn)言與皇帝納言之間，君主擁有凌駕于一切之上的特權(quán)，所以顯然君主掌握著主動權(quán)，加上明代君主整體上君德缺失，所以對言官多加打擊，以至明后期言官的分化蛻變，忠直勇諫的言官逐漸減少，腐朽墮落蛻變的言官逐漸增多。最后，關(guān)于明代言官的價(jià)值觀的論述，作為明代士人群體重要組成部分的言官，他們有著自己的精神信仰，“道高于君”，“從道不從君”的衛(wèi)“道”精神，捍衛(wèi)“道統(tǒng)”的犧牲精神，從而才能真正做到“國而忘家，忠而忘身”。言官認(rèn)為，君主應(yīng)該以儒家的“道”來進(jìn)行統(tǒng)治治理國家，用“道”來規(guī)范自己的行為，也就是說要施行仁政。在明代的文化生命中，明代言官認(rèn)為他們所代表的“道統(tǒng)”，比君主所代表的“政統(tǒng)”更加重要，他們堅(jiān)持以“道”的標(biāo)準(zhǔn)來批判社會和政治。正是他們的這種儒家立場，正是這種他們認(rèn)為自己擁有責(zé)無旁貸的義務(wù)，成為了明代以儒家安身立命的言官的精神支撐與道德力量。
[Abstract]:The speech official of Ming Dynasty is the abbreviation of "six branches" and thirteen ways of supervising the imperial history. It is famous for its large number of people, low weight and active in the speech, and the official of the Ming Dynasty shoulders the important function of advising the emperor to impeach his subject. First of all, it briefly introduces the interaction between Yan Guan and Ming emperor. The monarch of Ming Dynasty all encouraged to speak frankly in his speech. However, in order to maintain the consolidation of the imperial system, the monarch of the Ming Dynasty tried his best to weaken the power of the speaker from the beginning of the founding of the people's Republic of China, and would not allow him to restrict the supreme power of the emperor. Therefore, to judge the supreme ruler is undoubtedly a criticism of the scale, tiger and beard, will lead to murder. However, for Qiangang's exclusive son of Heaven, the Ming Dynasty also did not have the courage to remonstrance. Secondly, it discusses the relationship between the officials and emperors in Ming Dynasty. As to the reasons why the speech officials of the Ming Dynasty had the courage to admonish the emperor, we can analyze the selection of the speech officials, and the choice of the language officials should have a very high quality so as to ensure that they can remonstrate the emperor and correct the bureaucrats; and lower the rank of goods so as to ensure that they are motivated to advance themselves. Dare to direct impeachment; also have strict periodic assessment, in order to promote the role of supervision of the speaker. For the emperor's attitude towards the speech officer, divided into encouraging language officials and fighting against the speech officials. The emperor of the Ming Dynasty encouraged the expostor on many occasions, but for the emperor who was supreme in his own right, whether he was sincere or not, he should show the sincerity of encouraging him to accept the admonition, and retain the reputation of accepting the admonition from the word. Since ancient times, the monarch has the privilege of overriding everything between the speech of the official and the emperor's speech. So obviously the monarch has the initiative power, and the emperor of the Ming Dynasty as a whole lacked the monarch's moral integrity, so he dealt more blows to the speech officials. Even in the late Ming Dynasty, the differentiation and transformation of the speech officials, the number of honest and brave remonstrants gradually decreased, and the number of decadent and degenerate language officials gradually increased. Finally, as an important part of the group of scholars in the Ming Dynasty, they have their own spiritual beliefs, "Tao is higher than the monarch", "from the Tao does not follow the monarch" Wei "spirit. Only by defending the sacrificial spirit of Taoism, can we truly achieve the goal of "forgetting one's country and one's family, faithful and forgetting one's own body." According to Yan Guan, the monarch should rule and govern the country with Confucian Tao, and regulate his own behavior with Tao, that is to say, to implement benevolent government. In the cultural life of the Ming Dynasty, the officials of the Ming Dynasty thought that the "Taoism" they represented was more important than the "political unity" represented by the monarch, and they insisted on criticizing society and politics according to the standard of "Tao". It was their Confucian position that they thought they had an unshirkable duty and became the spiritual support and moral strength of the Confucianists in the Ming Dynasty.
【學(xué)位授予單位】：遼寧師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：K248;D691

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本文編號：2199593