本文選題：《唐律疏議》 + 禮治��； 參考：《南開大學(xué)》2012年博士論文

【摘要】：人類的政治實踐史表明，國家統(tǒng)治與管理是政治生活中的重大問題，也是政治學(xué)研究的重要內(nèi)容。由于環(huán)境與文化的差異，近代以前中西在國家統(tǒng)治與管理上，有不同的關(guān)注重心與演化路徑。這種不同表現(xiàn)為，中國古代側(cè)重于以禮治國，通過以禮為主要手段并結(jié)合法等其他方式對國家與社會進行管理，以實現(xiàn)政治統(tǒng)治；而西方一直側(cè)重于以法治國，通過法律途徑以及相關(guān)制度對國家與社會進行管理，以期達到民主政治的目的。這種比較深刻地反映在中國古代的國家治理中，禮發(fā)揮著與法一樣的作用，因而，它一定具有其內(nèi)在的優(yōu)勢與特色�；诩覈瑯�(gòu)的社會格局，禮的道德意義與政治原則相聯(lián)系，具有了集規(guī)范、制度與觀念為一體的特征。它才既能培育人的道德品質(zhì)，又能規(guī)范人的外在行為，從而使人的“心”與“行”能合于道。正是禮的這種特性，適合了中國傳統(tǒng)政治統(tǒng)治的需要，成為國家治理實踐活動的指導(dǎo)原則。在國家政治實踐中，道德意義的禮上升到治國的高度，這在人類政治史上是極為罕見的。因而，禮治是中國傳統(tǒng)政治的特色，也是中國傳統(tǒng)政治文化的核心。 禮的基本精神是“親親”與“尊尊”，在于維護等級社會關(guān)系與宗法制度。隨著社會的發(fā)展，經(jīng)過西周的禮治——秦的法治——漢初的道治的治國模式轉(zhuǎn)換，禮的內(nèi)容逐漸擴展并愈加突出尊君的色彩，到西漢時期，禮治在與法治的博弈中勝出，為統(tǒng)治階級所選擇而確立為國家治理的基本模式。與政治實踐相適應(yīng)，禮治思想于春秋時期獲得理論化形態(tài)，之后經(jīng)過先秦儒家的發(fā)展與完善，特別是荀子的“隆禮重法”思想初步形成了禮治思想的基本架構(gòu)，到漢武帝時，董仲舒對禮治思想加工與改造，使其成為一個兼容禮、法、道等內(nèi)容的思想體系，并不斷整合其他思想成分，從而適應(yīng)了大一統(tǒng)君主專制統(tǒng)治的需要而上升為治國思想，并影響中國古代國家治理實踐，一直到清末。 中國傳統(tǒng)政治文化以儒家思想為主體，而禮治思想就是儒家思想的核心內(nèi)容，它的精髓在于維護等級社會秩序與實現(xiàn)君主專制統(tǒng)治。作為治國思想，禮治思想的影響是廣泛的，特別是漢代以后的法律儒家化使禮逐漸滲透于法之中，使得傳統(tǒng)法律具有倫理化特征，而禮法結(jié)合也是禮治思想的基本特征，是禮治思想制度化的表現(xiàn)。《唐律疏議》是中華法系的典范，代表了中國古代政治法律文化和立法技術(shù)的水平，特別是其中禮與法結(jié)合圓融成熟，代表了古代禮治思想的成熟形態(tài)，即“德禮為政教之本，刑罰為政教之用”的禮治思想。這既是中國古代治國經(jīng)驗與思想的系統(tǒng)總結(jié)，又是唐代政治法律文化的集中表現(xiàn)，因而，以《唐律疏議》為對象，研究其中的禮治思想，是進行傳統(tǒng)政治文化研究不可或缺的內(nèi)容。 本論文以《唐律疏議》為對象，利用政治文化研究方法，對《唐律疏議》中蘊含的禮治思想進行全面、系統(tǒng)、深入地考察，既從政治看待傳統(tǒng)法律，又從法律折射政治，體現(xiàn)了文化與制度相統(tǒng)一的研究視角。論文在認真吸收和充分利用已有的研究成果的基礎(chǔ)上，將禮治思想放在傳統(tǒng)社會的歷史長時段進行系統(tǒng)地分析與考察，闡釋了禮治思想得以形成的歷史過程，分析了這一政治文化現(xiàn)象的特色與它的基本思想精神，并進一步揭示禮治思想與古代法律制度的關(guān)系，指出“德禮為政教之本，刑罰為政教之用”是中國古代禮治治國思想的基本原則，也是古代法律制定的指導(dǎo)和實施的標(biāo)準(zhǔn)。在此基礎(chǔ)上，論文重點分析了《唐律疏議》中的禮治思想。指出《唐律疏議》中的禮治思想是經(jīng)過歷史發(fā)展的流變，，已經(jīng)成熟并成為一個有著內(nèi)在邏輯結(jié)構(gòu)與基本內(nèi)容的思想體系，即君權(quán)至上觀是禮治思想的政治價值取向，家族本位主義是禮治思想的社會倫理基礎(chǔ)，等級差別論是禮治思想的基本內(nèi)核，人本主義是禮治思想的外部特征，禮刑兼用思想是禮治思想的實現(xiàn)途徑，這些內(nèi)容相互聯(lián)系、相互影響共同構(gòu)成一個整體。分析了《唐律疏議》中禮治思想之后，結(jié)合唐代政治社會實際狀況與唐律的歷史地位，對禮治思想的實踐效果、社會影響進行了闡釋，以達到較為全面地了解中國古代的禮治思想。 最后，論文對中國古代禮治思想進行了現(xiàn)代解讀，指出禮治思想是一定的社會－歷史－文化的產(chǎn)物，它是與古代中國經(jīng)濟、政治相結(jié)合的政治文化模式，但對現(xiàn)代社會建設(shè)也有一定借鑒意義。禮治思想不僅為古代政治統(tǒng)治提供了合法性，使其適應(yīng)了小農(nóng)經(jīng)濟基礎(chǔ)，還具有巨大的傳承性和穩(wěn)固性，致使古代大一統(tǒng)的君主專制政治實踐始終未變。因而，禮治思想作為古代政治實踐的指導(dǎo)思想，在歷史上為維護專制政治統(tǒng)治發(fā)揮了十分重要的作用。盡管如此，禮治思想的歷史局限性也是非常明顯的。禮治思想本質(zhì)上是地主階級的統(tǒng)治文化，是為維護地主階級統(tǒng)治服務(wù)的，對廣大人民而言，它是壓迫工具和奴役手段，屬于落后的政治文化。就禮治思想在國家治理實踐中而言，以道德方法來解決政治問題，顯然，復(fù)雜的政治問題簡單化，政治權(quán)力深入社會各個方面，制約了社會的活力。從禮治思想與西方法治思想相比較看，禮治思想與倫理政治相關(guān)，法治思想與法理政治相關(guān)，即使在禮治思想指導(dǎo)下的政治統(tǒng)治能夠獲得價值合理性的認同，但是也要使這種統(tǒng)治具有工具理性的認同和形式上的合法（即大家普遍認可和承認的統(tǒng)治），而禮治思想中，顯然缺少法治思想中的現(xiàn)代精神。盡管如此，禮治思想與法治思想一樣，也蘊含有一些超越時空、超越種族、宗教信仰和文化背景差異的共同價值，諸如規(guī)范認同，禮讓精神，人與自然的和諧相處，德法互補等，這些對當(dāng)前建設(shè)社會主義政治文明與構(gòu)建和諧社會仍然有一定的借鑒意義。
[Abstract]:The history of human political practice shows that state rule and management are important issues in political life and an important content of political studies. Due to the difference between environment and culture, China and Western countries have different focus and evolutionary path in state rule and management before modern times. In order to achieve the political rule, the West has been focusing on the rule of law and the management of the state and society through legal channels and related systems in order to achieve the purpose of democratic politics. This kind of reflection is deeply reflected in the state governance of ancient China. In reason, rites play the same role as law, and therefore, it must have its inherent advantages and characteristics. Based on the social pattern of domestic isomorphism, the moral meaning of rites is associated with the political principles. It has the characteristics of the integration of norms, system and concept. It can not only cultivate the moral quality of human beings, but also regulate the external behavior of people, thus making it possible to regulate human behavior. It is the character of man's "heart" and "line". It is this characteristic of rites, which is suitable for the needs of Chinese traditional political rule and the guiding principle of the practice of national governance. In the political practice of the state, the ceremony of moral meaning rises to the height of governing the country, which is extremely rare in the history of human politics. Therefore, the rule of rites is the traditional Chinese politics. It is also the core of Chinese traditional political culture.
The basic spirit of rites is "affinity" and "respect for respect", which lies in maintaining a hierarchical social relationship and patriarchal system. With the development of the society, the rule of rites in the West Zhou Dynasty - the rule of law in the Qin Dynasty - the transformation of the rule of rule in the early Han Dynasty - the content of the rites gradually expanded and highlighted the color of the gentleman. In the Western Han Dynasty, the rule of rites was played with the game of the rule of law. The winner was established as the basic mode of state governance chosen by the ruling class. In accordance with the political practice, the thought of ritual was theoretically formed during the spring and Autumn period. After the development and perfection of the Pre-Qin Confucianism, especially the thought of Xunzi's "ritual ritual and weight method", the basic framework of the thought of ritual was formed, and Dong Zhong was the emperor of the Han Dynasty. Shu's thought processing and transformation of the thought of rites made it an ideological system compatible with the contents of ritual, law and Taoism, and continued to integrate other ideological components, so as to adapt to the need of the tyranny of the monarchy and rise to the thought of governing the country, and to influence the practice of Governance in ancient China until the end of the Qing Dynasty.
Chinese traditional political culture is the main body of Confucianism, and the thought of rule of rites is the core content of Confucianism. Its essence lies in maintaining the order of the class and the autocratic rule of the monarchy. As the thought of ruling the country, the influence of the thought of ritual is widespread, especially after the Confucianists in the Han Dynasty, which gradually permeated the law. The traditional law has the characteristics of ethics, and the combination of ritual and law is also the basic feature of the thought of the rule of ritual. It is a manifestation of the institutionalization of the thought of ritual. "Tang law" is a model of the Chinese legal system, representing the level of Chinese ancient political and legal culture and legislative technology, especially the maturity of the combination of ritual and law, which represents the maturity of the ancient rule of rites. Form, that is, "virtue is the base of politics and religion and the punishment is the use of politics and religion". This is the systematic summary of the experience and thought of ancient China and the concentrated expression of the political and legal culture of the Tang Dynasty. Therefore, the study of the thought of the rule of rites in the Tang Dynasty is an indispensable part of the study of the traditional political and cultural studies.
This paper, taking the "Tang law" as the object, uses the method of political and cultural research to carry out a comprehensive, systematic and thorough investigation of the thought of the rule of rites contained in the thinning of the Tang Dynasty, not only from the political view of the traditional law, but also from the law of refraction of politics, which embodies the research perspective of the unification of culture and system. The thesis is carefully absorbing and making full use of the existing research. On the basis of the results, the idea of ritual treatment is systematically analyzed and examined in the long history of the traditional society, the historical process of the formation of the thought of ritual is explained, the characteristics of the political and cultural phenomenon and its basic ideology and spirit are analyzed, and the relationship between the thought of the rule of ritual and the ancient legal system is further revealed, and the "virtue rite" is pointed out. For the basis of politics and religion, punishment is the basic principle of the thought of ruling the country in ancient times, and it is also the standard for the guidance and implementation of the ancient law. On this basis, the paper focuses on the analysis of the thought of the rule of rites in the "Tang law". It is an ideological system with internal logical structure and basic content, that is, the supremacy of monarchy is the political value orientation of the thought of ritual, family standard is the social ethics foundation of the rule of ritual, the theory of hierarchy is the basic core of the thought of ritual, the humanism is the external characteristic of the thought of ritual treatment, and the thought of ritual and concurrently is the idea of ritual treatment. In order to achieve a more comprehensive understanding of the rule of rites in ancient China, the practical effect and social influence of the thought of the rule of ritual are explained in the light of the political and social reality and the historical status of the Tang Dynasty.
In the end, the paper makes a modern interpretation of the thought of the ancient rule of rites in China, and points out that the idea of rule of rites is the product of a certain social history culture. It is a political and cultural pattern combined with the ancient Chinese economy and politics, but it also has a certain reference to the construction of modern society. It has been adapted to the economic basis of the small farmers, and has a huge inheritance and stability, resulting in the unchanged political practice of the archaic monarchy. Therefore, the thought of rites as the guiding ideology of the ancient political practice has played an important role in the maintenance of the autocratic political rule in history. Nevertheless, the history of the thought of the rule of rites is ten. The limitation is also very obvious. The idea of ritual is essentially the ruling culture of the landlord class and serves for the maintenance of the rule of the landlord class. For the broad masses of the people, it is a means of oppression and enslavement and belongs to the backward political culture. In terms of the practice of governance in the state, the political problem is solved by moral method, obviously, The complicated political problem is simple, and the political power goes deep into all aspects of the society, which restricts the vitality of the society. From the view of the rule of rites and the western rule of law, the thought of ritual is related to the ethics and politics, and the thought of rule of law is related to legal politics. Even if the political rule under the guidance of the rule of rites can obtain the identity of value rationality, It is also necessary to make this rule have the identity of instrumental rationality and formal legitimacy (that is, universally recognized and recognized rule), and the idea of rule of rites clearly lacks the modern spirit of the thought of the rule of law. However, the idea of rule of rites, like the rule of law, contains some transcendental space-time, transcending racial, religious and cultural background differences. The common value, such as the standard identification, the spirit of courtesy, the harmonious coexistence between man and nature, and the complementation of Germany and France, still have some reference for the construction of the socialist political civilization and the construction of a harmonious society.

【學(xué)位授予單位】：南開大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2012
【分類號】：D033

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相關(guān)期刊論文 前10條

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2 李俸s

本文編號：1837522