本文選題：董仲舒 + 阿奎那��； 參考：《河北師范大學(xué)》2013年碩士論文

【摘要】：董仲舒是漢代思想家和政治家，托馬斯·阿奎那是歐洲中世紀(jì)經(jīng)院哲學(xué)的哲學(xué)家和神學(xué)家，他們雖然生活在不同的時(shí)代和國(guó)家，但是其神學(xué)政治思想?yún)s存在頗多相似之處，主要體現(xiàn)在神學(xué)思想和神學(xué)政治思想兩方面。通過(guò)對(duì)二者的神學(xué)政治思想進(jìn)行對(duì)比研究，可以發(fā)現(xiàn)他們思想的異同點(diǎn)，進(jìn)而能夠了解歷史進(jìn)程發(fā)展不同的原因，并對(duì)現(xiàn)今中國(guó)社會(huì)的發(fā)展具有一定的借鑒價(jià)值。 本文主要從以下四個(gè)方面展開(kāi)論述。 第一部分，分別對(duì)二者神學(xué)政治思想產(chǎn)生的歷史背景進(jìn)行了研究，從社會(huì)背景、思想淵源、生平及學(xué)習(xí)經(jīng)歷方面進(jìn)行比較，進(jìn)而找出二者歷史背景的若干異同點(diǎn)。 第二部分，對(duì)董仲舒的天人關(guān)系和阿奎那的神人關(guān)系進(jìn)行了比較研究。 通過(guò)研究董仲舒的天的體系，可以發(fā)現(xiàn)天分為自然之天、神靈之天和道德之天。他指出，人在形體和性情上與天相仿，政府機(jī)構(gòu)也與天相仿，從而得出天人同類(lèi)、天人合一。在此基礎(chǔ)上，他提出了“性未善論”思想，其性三品說(shuō)將人分為圣人之性、斗筲之性和中民之性，中民之性經(jīng)過(guò)圣人王者的教化可以變?yōu)樯啤Ｔ谔烊送?lèi)的基礎(chǔ)上，他又論證了同類(lèi)相動(dòng)，于是天與人之間是可以相互感應(yīng)的，即所謂的天人感應(yīng)。最后，董仲舒又以陰陽(yáng)五行為媒介構(gòu)建了自然之天的秩序。 接著本文對(duì)阿奎那的神人關(guān)系進(jìn)行了研究。首先，闡述了他的上帝觀(guān)念，作為基督教信仰核心的上帝創(chuàng)造了世界，并且具有位格性、屬靈性以及諸多絕對(duì)的屬性，同時(shí)上帝具有一個(gè)本體、三個(gè)位格，即三位一體。阿奎那創(chuàng)造性地利用亞里士多德的一些理論，提出了上帝存在的五個(gè)證明方法。其次，對(duì)阿奎那的理性信仰和人性觀(guān)進(jìn)行了研究。他給予理性一定的地位，但理性最終是為信仰服務(wù)的。作為上帝所創(chuàng)造出來(lái)的人性之根本就是德性，而人的理性所要達(dá)到的最高目的是普遍的、最高的善，這只能依靠對(duì)上帝的熱愛(ài)、信仰和服從來(lái)實(shí)現(xiàn)，因此要不斷提升自身的德性。此外，他還認(rèn)為人性具有陰暗的一面，那就是原罪和本罪。最后，本文對(duì)阿奎那的神人關(guān)系進(jìn)行研究，發(fā)現(xiàn)上帝與人之間既存在密切而具體的聯(lián)系，同時(shí)兩者之間又有分明的界限。上帝對(duì)人具有超越性的憐憫，但上帝是絕對(duì)的主宰，而人必須完全服從。 第三部分，對(duì)二者的神學(xué)政治思想進(jìn)行了比較研究。 董仲舒的天人合一使封建統(tǒng)治者的地位神圣化、絕對(duì)化。其結(jié)論就是尊天必須尊王，因?yàn)樘熳邮苊谔欤蕴煜戮蛻?yīng)該受命于天子，這是為了實(shí)現(xiàn)其政治大一統(tǒng)的目的，也是維護(hù)封建秩序的根本舉措。符瑞災(zāi)異是天人感應(yīng)的一種特殊表現(xiàn)形式。如果君主治理有方，政治修明，便會(huì)感動(dòng)上天，天就會(huì)降符瑞以示嘉獎(jiǎng)；相反，如果君主荒淫無(wú)度，嚴(yán)刑峻法，，不實(shí)行仁政，有失“大道”的話(huà)，天就會(huì)降下災(zāi)異以示警告。他的這一學(xué)說(shuō)主要目的在于警示天子，使天子能夠順天意而行。此外，董仲舒用陰陽(yáng)比附倫理，提出了“陰陽(yáng)合分論”，為“三綱”提供理論基礎(chǔ)和哲學(xué)論證，并與“五�！毕嘟Y(jié)合，維護(hù)了封建社會(huì)的等級(jí)秩序。最后，他主張以德治國(guó)，施行仁政。具體措施包括：正君和教化于民、德主刑輔、施政以民為本等。 阿奎那以宇宙等級(jí)秩序論和宗教權(quán)力至上的基督教理論為基礎(chǔ)，提出了君權(quán)神圣理論。他認(rèn)為，教權(quán)高于王權(quán)，君主應(yīng)該服從于教會(huì)和教皇，這一思想反映了中世紀(jì)基督教壓倒一切的情形。在理性信仰的基礎(chǔ)上，他認(rèn)為君主制是最好的政體，而上帝對(duì)于君主施行仁政和暴政分別有獎(jiǎng)懲。最后，本文論述了阿奎那的法律思想。他認(rèn)為，教會(huì)法高于國(guó)家法，治理國(guó)家應(yīng)該以法治為主、德治為輔。 第四部分，通過(guò)對(duì)二者之后的歷史發(fā)展進(jìn)程進(jìn)行研究，發(fā)現(xiàn)董仲舒的神學(xué)政治思想雖然在當(dāng)時(shí)具有一定的進(jìn)步性，但是后來(lái)卻慢慢成為中國(guó)兩千年封建社會(huì)的桎梏；阿奎那開(kāi)創(chuàng)了一種新的神學(xué)哲學(xué)體系，這種體系適應(yīng)了當(dāng)時(shí)羅馬教會(huì)強(qiáng)調(diào)信仰、強(qiáng)化教權(quán)、反對(duì)異端的需要，因而深得歷任教皇的推崇，他強(qiáng)調(diào)了理性、世俗政治在各自范圍內(nèi)的作用，從而激發(fā)了更多的人進(jìn)行理性思考，教會(huì)的權(quán)威也引起了質(zhì)疑，這雖然不是阿奎那的初衷，但不可否認(rèn)，他這種肯定理性地位的思想對(duì)日后的文藝復(fù)興產(chǎn)生了積極的引導(dǎo)作用。
[Abstract]:Dong Zhongshu is a thinker and politician of the Han Dynasty. Thomas Aquinas is a philosopher and theologian of the European medieval scholasticism. Although they live in different times and countries, they have many similarities in theological and political thoughts, mainly embodied in two aspects of theological thought and Theology and political thought. The theology of the two is the theology of the theology. The comparative study of political thought can find the similarities and differences of their thoughts, and then understand the reasons for the different development of the historical process, and have certain reference value for the development of the Chinese society.
This article is mainly discussed from the following four aspects.
In the first part, it studies the historical background of the two theological political thoughts, and compares the social background, the ideological origin, the life and the learning experience, and then finds out the similarities and differences of the historical background of the two.
The second part makes a comparative study of Dong Zhongshu's relationship between heaven and man and Aquinas's relationship between God and man.
By studying the system of Dong Zhongshu's heaven, it can be found that it is the day of nature, the heaven of God and the day of morality. He points out that man is similar to heaven in form and nature, and that the government is similar to the day, so that the man of the same nature and the nature of heaven are one. On this basis, he put forward the thought of "the theory of sex is not good", and he divides people into saints. On the basis of the same kind of man of heaven and man, he also demonstrated the movement of the same kind on the basis of the same kind of heaven and man, so that between heaven and man can be induced by each other, that is, the so-called "heaven and man" induction. Finally, Dong Zhongshu also constructs the order of nature with the five media of Yin Yang.
Then this article studies the relationship between Aquinas's God and man. First, it expounds his idea of God. As the core of the Christian faith, God created the world, and has the character, spirit and many absolute attributes. At the same time, God has a noumenon, the three position, that is, the Trinity. Aquinas creatively uses the Ali. Some of Dodd's theories put forward five methods of proof of the existence of God. Secondly, it studies Aquinas's rational belief and the view of human nature. He gives reason a certain position, but reason serves the belief eventually. The essence of human nature created by God is virtue, and the highest purpose of human reason is to achieve. The universal, supreme goodness, which only relies on the love of God, has never been achieved by faith and kimono. In addition, he also thinks that human nature has the dark side, that is the original sin and the crime. Finally, this article studies the relationship between Aquinas's God and man, and finds that there is a close and concrete connection between God and man. At the same time, there is a clear demarcation between the two. God has a transcendental pity for man, but God is absolute master, and man must obey completely.
The third part makes a comparative study of theological political thoughts of the two.
The unity of Dong Zhongshu's heaven and man makes the status of the feudal rulers sacredness and absolutism. The conclusion is that respect for heaven must be respecting the king, because the son of heaven is ordered to heaven, so the world should be ordered by heaven, this is the aim of realizing its political unity and the root of the feudal order. If the monarchy is well governed and the politics is fixed, it will move the heaven, and the sky will drop the praise of the Rui. In addition, with the ethics of yin and Yang, Dong Zhongshu put forward the theory of "the combination of yin and Yang", provided the theoretical basis and philosophical argument for the "three classes", and combined with the "five Chang" to maintain the rank order of the feudal society. Finally, his Lord Zhang Yide ruled the country and implemented the benevolent government. Ben.
On the basis of the Christian theory of the theory of cosmic order and the supremacy of religious power, Aquinas put forward the sacred theory of monarchy. He believed that the monarch should be subordinated to the church and the Pope. This thought reflects the overwhelming situation of the medieval Christianity. On the basis of rational belief, he thinks the monarchy is the best political system. In the end, this article discusses Aquinas's legal thought. He believes that the law of the church is higher than the law of the state, and the governing state should be governed by law, supplemented by the rule of virtue.
The fourth part, through the study of the historical development process after the two, found that Dong Zhongshu's theological political thought had certain progressiveness at that time, but later gradually became the shackle of the feudal society of two thousand years in China; Aquinas created a new theological philosophy system, which adapted to the Rome church at that time. Emphasizing the belief, strengthening the right of teaching, and opposing the needs of the heresy, he was deeply respected by the Pope. He stressed the role of rational and secular politics in their own scope, which inspired more people to think rationally and the authority of the church had been questioned. Although it was not Aquinas's original intention, it was undeniable that he was the affirmative position of reason. The thought has played a positive role in guiding the future Renaissance.
【學(xué)位授予單位】：河北師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類(lèi)號(hào)】：D091;D092

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