本文選題：《白虎通義》　切入點(diǎn)：神學(xué)　出處：《河北師范大學(xué)》2014年碩士論文　論文類型：學(xué)位論文

【摘要】：漢武帝罷黜百家獨(dú)尊儒術(shù)后，特別是董仲舒“天人感應(yīng)”思想的提出，將儒學(xué)和皇權(quán)相結(jié)合，使得儒學(xué)進(jìn)一步得到了統(tǒng)治集團(tuán)的支持。但至漢章帝時(shí)期，儒家五經(jīng)出現(xiàn)了“章句繁多”的問題。為實(shí)現(xiàn)“議欲減省”、“共正經(jīng)義”、“永為后世則”的目的，漢章帝召開白虎觀會(huì)議，會(huì)議的成果即為《白虎通義》�！栋谆⑼x》被奉為當(dāng)時(shí)的國憲。在此書中，“神學(xué)政治觀”貫穿始終，運(yùn)用神學(xué)、經(jīng)學(xué)化的思維，解釋萬物，實(shí)現(xiàn)了對于“天子”、“三綱”、“教化”的神化。 《白虎通義》的神學(xué)政治觀主要就是把天子和倫理神化，讓皇權(quán)成為不可置疑的統(tǒng)治力量，讓人們在倫理上自然的認(rèn)可皇權(quán)的至高無上性；把“三綱”神化，使民眾認(rèn)為“君為臣綱、父為子綱、夫?yàn)槠蘧V”是自然之事，無需置疑。這為自漢以后，直至清朝方才終結(jié)的中國社會(huì)的綱常名教奠定了基礎(chǔ)。 在《白虎通義》中，漢儒設(shè)計(jì)了一個(gè)等級森嚴(yán)的政治結(jié)構(gòu)和政治秩序，天、君、臣、民構(gòu)成了這一序列的四個(gè)重要組成部分，處在這一序列中的各個(gè)等級只能行使與其等級相應(yīng)的義務(wù)和權(quán)利。書中開篇就以“爵”為天子“正名”，論證了君主所擁有至高無上的權(quán)利，“君之理”就是臣這個(gè)職位的綱紀(jì)。對于天子的神化，除了體現(xiàn)在思想上的“正名”外，《白虎通義》還通過《禮樂》、《三軍》、《京師》、《宗族》等篇，在政治制度上進(jìn)行“正分”，以此來維護(hù)“君綱”，最終實(shí)現(xiàn)天子的“神化”。 《白虎通義》還對“君為臣綱、父為子綱、夫?yàn)槠蘧V”的社會(huì)倫理進(jìn)行神化�！案笧樽泳V”和“夫?yàn)槠蘧V”是通過倫理的“神化”來實(shí)現(xiàn)的，其具體的手段就是對社會(huì)民眾進(jìn)行“教化”，教化圍繞“三綱五�！眮磉M(jìn)行，不斷鞏固和確立父子作為血緣關(guān)系的核心，以及夫婦作為男女關(guān)系的核心�！栋谆⑼x》中“禮樂教化”的具體方式包括：政教合一、社會(huì)教化、學(xué)校教育。三者構(gòu)成的相互交織的網(wǎng)絡(luò)結(jié)構(gòu)是東漢王朝末年長久“傾而不倒”的重要依托。 《白虎通義》的神學(xué)政治觀，對當(dāng)時(shí)的社會(huì)和后世的思想發(fā)展帶來了一定的影響。就社會(huì)而言，其所倡導(dǎo)的倫理價(jià)值觀念，一方面有利于人際之間的和諧，并進(jìn)一步實(shí)現(xiàn)了統(tǒng)治秩序的穩(wěn)定；另一方面也造成了道德的虛偽。就思想而言，神學(xué)政治觀為“名教”產(chǎn)生奠定了基礎(chǔ)�！栋谆⑼x》雖然沒有明確提出名教的概念，但其內(nèi)容處處維護(hù)“三綱五�！�，并以此為準(zhǔn)則進(jìn)行“名分教化”，為統(tǒng)治者提供了穩(wěn)定社會(huì)秩序的方法，以順應(yīng)中央集權(quán)政治統(tǒng)治的需要，是名教的先聲，，在之后的王朝政治中，成為封建王朝治國的基本模式，對維護(hù)王朝穩(wěn)定，起到了不可磨滅的重要作用。 《白虎通義》對“天子”、“三綱”進(jìn)行了神化，其作為一種典型的神學(xué)的政治觀對中國古代政治思想產(chǎn)生了長遠(yuǎn)的影響，值得認(rèn)真研究、總結(jié)。
[Abstract]:After Emperor Wu of the Han Dynasty ousted 100 monarchs of Confucianism, especially Dong Zhongshu's idea of "Heaven and Man Induction", which combined Confucianism with imperial power, Confucianism was further supported by the ruling clique. The Confucian five Classics appeared the problem of "numerous chapters and sentences". In order to achieve the goal of "to reduce the need for deliberation", "to be honest and righteous" and to "be the rule of the future", the Emperor of Han Zhang convened a conference on the view of the white tiger. The result of the meeting was "White Tiger through meaning". "White Tiger Tong Yi" was regarded as the constitution of the country at that time. In this book, "theological political view" runs through all the time, using theological and scholastic thinking to explain everything. For the "son of heaven", "three key", "enlightenment" deification. The theological political view of Bai Hu Tong Yi is mainly to deify the son of Heaven and ethics, to make the imperial power become an indisputable ruling power, to make people accept the supremacy of the imperial power ethically and naturally, and to deify the "three principles". It is natural for the people to think that "the monarch is the minister, the father is the son, and the husband is the wife." this laid the foundation for the principles of Chinese society, which ended only after the Han Dynasty and ended in the Qing Dynasty. In "Bai Hu Tong Yi", Han Confucianism designed a hierarchical political structure and political order. Heaven, king, minister and people constitute four important parts of this sequence. Each level in this sequence can only exercise the duties and rights corresponding to its rank. In the beginning of the book, it is argued that the sovereign has the supreme right under the name of "Jue" as the son of heaven, and that "the principle of the monarch" is the minister. For the Divinity of the son of Heaven, In addition to the ideological "correct name", "Bai Hu Tong Yi" also through "rites and music", "the three armed forces", "Beijing division", "clan" and so on, carries on the "positive division" in the political system, so as to safeguard "the monarch outline", finally realizes the "deification" of the emperor. "Bai Hu Tongyi" also deified the social ethics of "the king is the subject, the father is the son, and the husband is the wife". "the father is the son" and "the husband is the wife" are realized through the "deification" of ethics. Its specific means are to "educate" the public, to carry out education around the "three programmatic principles," and to constantly consolidate and establish father and son as the core of blood relations. As well as the couple as the core of the relationship between men and women. The specific ways of "ritual and music education" in "Bai Hu Tong Yi" include: integration of politics and religion, social education, School education. The intertwined network structure of the three is the important support of the Eastern Han Dynasty. The theological political view of Bai Hu Tong Yi has a certain influence on the ideological development of the society and later generations. As far as society is concerned, the ethical values advocated by it are beneficial to the harmony between people on the one hand. And further realized the stability of the ruling order; on the other hand, it also caused the hypocrisy of morality. In terms of thought, theological political view laid the foundation for the emergence of "famous religion". However, its contents are everywhere to maintain the "three Compendium and five Chang", and take this as the criterion to carry on the "name and credit education", which has provided the rulers with the method of stabilizing the social order, in order to conform to the need of centralized political rule, and is the forerunner of the name religion, in the later dynasty politics, Become the basic model of feudal dynasty, to maintain the stability of the dynasty, played an indelible important role. Baihu Tongyi has deified the son of Heaven and the three principles. As a typical theological political view, it has a long-term influence on the ancient Chinese political thought, which is worthy of careful study and summary.
【學(xué)位授予單位】：河北師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2014
【分類號】：D092

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