本文選題：法天地 + 大一統(tǒng)��； 參考：《中共中央黨�！�2012年碩士論文

【摘要】：中華民族獨(dú)特的地理位置決定了我們是一個(gè)以農(nóng)業(yè)賴以為生的民族，因此也決定了“天”在我們的生存文化中的絕對(duì)重要性。天人關(guān)系更是悠遠(yuǎn)幾千年始終貫穿中華文化的主線。天人關(guān)系亦是先秦哲學(xué)的基礎(chǔ)問題。從人類絕對(duì)服從于天、命運(yùn)為天主宰，轉(zhuǎn)變?yōu)閷⑻烊丝醋鹘y(tǒng)一的有機(jī)整體、以天人合一為目標(biāo)來實(shí)現(xiàn)理想的人生、政治、社會(huì)狀態(tài)是先秦諸子百家共同的追求�！秴问洗呵铩烦蓵谇販缰�、即將統(tǒng)一天下之際，由當(dāng)時(shí)的主政者秦相國呂不韋主持發(fā)布，有目的、成體系地對(duì)上古流傳至此、諸子百家眾說紛紜的天人思想進(jìn)行了系統(tǒng)的梳理、自發(fā)的拓展以及權(quán)威的總結(jié)，既是為秦實(shí)現(xiàn)大一統(tǒng)前的政治輿論準(zhǔn)備，也是對(duì)先秦天人思想的一次大總結(jié)。 《呂氏春秋》以“法天地”為指導(dǎo)思想，以重建“古之清世”為政治目標(biāo)，，以《十二紀(jì)》為主體，《八覽》、《六論》為附論，構(gòu)架了以天人關(guān)系為核心的天下大一統(tǒng)國家的施政綱領(lǐng)。 《十二紀(jì)》即是呂不韋仿照五帝三皇的政治思想重新修訂的歷法。修訂歷法，其隱含的重點(diǎn)正是統(tǒng)一六國，重建大一統(tǒng)王權(quán)政治。 《呂氏春秋》創(chuàng)造性地建立了一個(gè)完整的宇宙體系，它采用陰陽的概念來描述了天地生成、萬物由來的宇宙起源。所有的自然變化和社會(huì)活動(dòng)，以四時(shí)配五行、五色、五帝、五神、五蟲、五音、十二律、五數(shù)、五味、五臭的原理，全都被配置到天地這個(gè)整體框架之中，以喻“大一統(tǒng)”是“法天地”的必然結(jié)果�！秴问洗呵铩坊ù罅鈩�(chuàng)立這個(gè)自然宇宙體系的最終用意是以宇宙的統(tǒng)一本質(zhì)為其推行的政治統(tǒng)一奠定不可撼動(dòng)的價(jià)值依據(jù)， 《呂氏春秋》沿著西周民意即天意的觀念，進(jìn)一步把德治與民本政治思想與陰陽消息災(zāi)異聯(lián)系起來，把天人感應(yīng)的功能進(jìn)一步放大，開創(chuàng)性地建立了一個(gè)政治與天的感應(yīng)系統(tǒng)。其最重要的兩個(gè)政治價(jià)值—是以五德終始來解釋大一統(tǒng)王權(quán)的合法更替；二是監(jiān)督告誡，對(duì)沒有邊界的大一統(tǒng)王權(quán)構(gòu)成限制。 《呂氏春秋》是呂不韋為秦國統(tǒng)一精心設(shè)計(jì)的大一統(tǒng)王權(quán)政治模型。這個(gè)模型以大一統(tǒng)為前提，以民本思想為基礎(chǔ)，以開放的姿態(tài)塑造了一個(gè)政治理想國。 以自然理論為基礎(chǔ)構(gòu)建政治綱領(lǐng)，這是《呂氏春秋》的獨(dú)創(chuàng)。這種模式直接為董仲舒所繼承，建立了儒家政治的思想架構(gòu)，在中國傳承兩千年。它也是對(duì)前秦諸子百家思想的大總結(jié)，標(biāo)志著戰(zhàn)國百家爭(zhēng)鳴的結(jié)束和統(tǒng)一的封建文化的開始，對(duì)秦漢政治及董仲舒儒學(xué)的影響深遠(yuǎn)。
[Abstract]:The unique geographical location of the Chinese nation determines that we are a nation that depends on agriculture, and therefore the absolute importance of "heaven" in our living culture. The relationship between man and nature runs through the main line of Chinese culture for thousands of years. The relationship between Heaven and Man is also the foundation of the philosophy of the pre-Qin Dynasty. From the absolute obedience of human beings to heaven, the fate of heaven is the master of heaven, to regard heaven and man as an organic whole, and to realize the ideal life, politics, with the goal of the unity of nature and man. The social state is the common pursuit of all the hundred schools of thought in the pre-Qin period. "Lu's Spring and Autumn period" was written in the Qin Dynasty, and when the world was about to be unified, it was issued by Lu Buwei, then the ruler of Qin Xiangguo, with a purpose and a systematic spread to the ancient times. The ideas of Heaven and Man, which are divided among various schools of thought, have been systematically combed out, the spontaneous expansion and the summary of authority have been prepared for the political public opinion before the unification of the Qin Dynasty. It is also a great summary of the thought of Heaven and Man in the Pre-Qin Dynasty. "Lu's Spring and Autumn period" takes "Dharma and Heaven" as the guiding ideology, "the Qing Dynasty of Ancient China" as the political goal, "the Twelve period" as the main body, "eight Books" as the main body, and "the six theories" as the annex. The administration program of a unified country with the relationship between heaven and man as its core was set up. The Twelve period was a rerevised calendar of Lu Bu-wei 's political thought modelled on the five emperors and three emperors. The implicit emphasis of the revision of the calendar is the unification of the six countries and the re-establishment of Wang Quan politics. Lu's Spring and Autumn creatively established a complete cosmic system, which uses the concept of yin and yang to describe the generation of heaven and earth. The origin of the universe. All the natural changes and social activities, with the principle of five elements, five colors, five emperors, five gods, five insects, five sounds, twelve laws, five numbers, five tastes, five stinks, are all allocated to the whole framework of heaven and earth at 04:00. "Unification" is the inevitable result of "Dharma and Heaven". The ultimate intention of creating this natural cosmic system with great effort is to lay an unshakable value for the political unity promoted by the Unification essence of the Universe. According to, "Lu's Spring and Autumn" followed the idea that public opinion in the Western Zhou Dynasty was the will of Heaven. Further linking the political thought of rule by virtue and the people's political thought with the information disaster of Yin and Yang, further amplifying the function of heaven and man's induction, and establishing a system of politics and heaven's induction in a groundbreaking way. Its two most important political values are to use the five virtues to explain the legal replacement of the unified Wang Quan, and the second is to supervise and admonish. The "Lu's Spring and Autumn" is the Wang Quan political model designed by Lu Bowei for the unification of Qin Dynasty. This model is based on the idea of people-oriented and an open attitude to shape a political idealism. It is the original creation of Lu's Spring and Autumn period to construct a political program based on the theory of nature. This model was inherited directly by Dong Zhongshu, and established the ideological framework of Confucian politics, inheriting 2000 years in China. It is also a great summary of the hundred schools of thought in the pre-Qin Dynasty, which marks the end of a hundred schools of thought in the warring States and the beginning of a unified feudal culture. It has a profound influence on the politics of the Qin and Han dynasties and on the Confucianism of Dong Zhongshu.
【學(xué)位授予單位】：中共中央黨校
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：D092

【參考文獻(xiàn)】

相關(guān)期刊論文 前1條

1 王杰;顧建軍;;先秦時(shí)期神權(quán)政治思想的演變[J];中國哲學(xué)史;2008年02期

本文編號(hào)：2098642