《墨子》與《呂氏春秋》政治思想比較
發(fā)布時(shí)間：2018-10-21 19:16
【摘要】：先秦諸子時(shí)代,墨家與儒家并稱顯學(xué)�！赌印窞槟蛹捌浜髮W(xué)所著,是墨家著作的總集,也是我們今天了解墨家思想的主要依據(jù)�！秴问洗呵铩肥浅蓵�(shū)于戰(zhàn)國(guó)末期的一部政治理論散文匯編。秦國(guó)統(tǒng)一六國(guó)前夕,由秦相呂不韋組織其門客中的“智略之士”撰寫(xiě),以博采各家之說(shuō)見(jiàn)長(zhǎng)�！稘h書(shū)·藝文志》名之為“雜家”,為“九流十家”之一�！秴问洗呵铩返乃枷胍浴凹嫒迥�、合名法”為特點(diǎn),“于百家之道無(wú)不貫通”。從先秦思想史的縱向演變來(lái)看,《呂氏春秋》的思想與墨家有著內(nèi)在的關(guān)聯(lián)。本文以體現(xiàn)墨子政治思想的“十論”為中心,考察《呂氏春秋》對(duì)墨家思想的揚(yáng)棄,推衍先秦時(shí)期政治思想的演化線索。 本文首先考察墨、呂之歷史關(guān)系。秦國(guó)為后期墨家的主要活動(dòng)區(qū)域之一,《呂氏春秋》中對(duì)墨家多有記載,可見(jiàn)墨家在秦國(guó)有著很大的影響。這種影響包括三個(gè)方面:墨家的城守技術(shù)對(duì)于秦國(guó)軍事發(fā)展的重要性;墨家群體的活動(dòng)對(duì)于秦國(guó)社會(huì)的影響;墨家政治思想對(duì)于秦國(guó)思想界的影響。 然后把呂、墨的義政思想進(jìn)行比較。所謂“義政”,就是要求統(tǒng)治者按照“義”的標(biāo)準(zhǔn)對(duì)待臣民,治理國(guó)家,實(shí)現(xiàn)去亂求治�！赌印吠瞥纭疤熘尽�,《呂氏春秋》偏重“天人感應(yīng)”,二者都認(rèn)為天愛(ài)護(hù)萬(wàn)民,人要尊天�！凹鎼�(ài)”和“愛(ài)類”是天對(duì)人的要求,是利他的行為,既是利也是義。人可以追求自身合理的利益,但是必須符合義的要求。節(jié)用、節(jié)葬也是“義政”的內(nèi)容。呂書(shū)的節(jié)用、節(jié)葬之法和《墨子》類似,《墨子》是從經(jīng)濟(jì)利益的角度考慮,主張節(jié)用、節(jié)葬,但呂書(shū)的出發(fā)點(diǎn)分別是養(yǎng)性和為死者慮。戰(zhàn)爭(zhēng)是一種不義的行為,阻礙經(jīng)濟(jì)的發(fā)展,所以墨家主張非攻。但是墨、呂都承認(rèn)有正義的戰(zhàn)爭(zhēng)�！赌印返摹俺稣D”和《呂氏春秋》的“義兵”在這一點(diǎn)上是一致的。 選舉制度是政治思想的核心內(nèi)容之一,是確立國(guó)家組織形式的依據(jù)。墨、呂都認(rèn)為天子是人類發(fā)展到一定社會(huì)時(shí)期的產(chǎn)物,天子更替的最好方式是禪讓制,天子的權(quán)力要受到一定的制約。但《呂氏春秋》更強(qiáng)調(diào)天子的產(chǎn)生方式是在爭(zhēng)斗基礎(chǔ)上的選舉。儒、墨、呂諸家都主張選賢任能,對(duì)于賢者要唯才是舉、量才而用。墨家主張“尚賢”,不問(wèn)親疏而選擇賢能。呂書(shū)在吸收墨家觀點(diǎn)的基礎(chǔ)上,對(duì)于賢人的選拔方式,“賢”的內(nèi)涵以及君臣關(guān)系論述諸方面與墨家有所不同。 《呂氏春秋》對(duì)《墨子》政治思想的揚(yáng)棄,既是出于政治立場(chǎng)的不同,更是根據(jù)時(shí)代發(fā)展做出的選擇,是先秦時(shí)期學(xué)術(shù)思想融合的一個(gè)具體表現(xiàn)。
[Abstract]:In the pre-Qin period, the Mohist school and the Confucianists were called prominent scholars. Mozi was written by Mozi and his later studies, and it was a collection of Mohist works. Lu's Spring and Autumn is a collection of political theoretical essays written in the late warring States period. On the eve of the reunification of the six Kingdoms of the Qin Dynasty, Lu Buwei, the Qin State minister, organized "the wise and wise men" among his guests and learned from various schools. The name of "Han calligraphy, Art, Literature and Records" was "miscellaneous family." As one of the "Jiuliu ten schools", the thought of "Lu's Spring and Autumn" is characterized by "the combination of Confucianism and Mohism, and the method of joint name", and it "goes through all the ways of a hundred schools of thought". From the longitudinal evolution of the history of thought in the pre-Qin Dynasty, the thought of Lu's Spring and Autumn period is intrinsically related to Mohism. Based on the "Ten theories" which embodies Mozi's political thought, this paper examines the sublation of Mohism's thought in Lu's Spring and Autumn period, and deduces the clue of the evolution of political thought in the pre-Qin period. This paper first examines the historical relationship between Mo and Lu. Qin is one of the main active areas of Mohist school in late period. The Mohist school is more recorded in Lu's Spring and Autumn period, so it can be seen that Mohism has a great influence in Qin Dynasty. This influence includes three aspects: the importance of Mohist's city defense technology to the military development of Qin; the influence of Mohist group's activities on Qin's society; and the influence of Mohist's political thought on Qin's ideological circle. Then compare Lu and Mo's thoughts on justice and politics. The so-called "righteous government" requires the rulers to treat their subjects according to the standards of "righteousness", to govern the country, and to achieve random treatment. < Mozi > exalts the "heavenly spirit", and "Lu Chun-qiu" emphasizes "the feeling of heaven and man". Both think that heaven cherishes all people. One should respect heaven. "both love" and "love class" are the request of heaven, altruistic behavior, both benefit and righteousness. People can pursue their own legitimate interests, but must meet the requirements of justice. Saving use, saving burial is also the content of "justice and politics". The method of saving use and burial of Lu Shu is similar to Mozi, which is considered from the angle of economic benefit and advocates saving use and burial, but the starting point of Lu Shu is to raise sex and worry for the dead. War is an unjust act that impedes economic development, so Mohism advocates non-aggression. But Mo and Lu both admitted that there was a just war. Mozi's "outlaws" and "volunteers" of "Lu's Spring and Autumn" were consistent on this point. Election system is one of the core contents of political thought and the basis of establishing the state organization form. Mo, Lu du believed that the son of Heaven was the product of the development of mankind to a certain social period, the best way to replace the son of Heaven was the system of Zen, and the power of the son of Heaven should be restricted to a certain extent. But Lu Chun-Qiu emphasizes that the way to produce the son of Heaven is the election based on the struggle. Confucianism, Mo, and Lu Zhujia all advocate the selection of talents and abilities. Mohist school advocates "Shang Xian" and chooses virtuous ability without asking about his relatives. On the basis of absorbing the viewpoint of Mohist school, Lu Shu is different from Mohism in terms of the way of selecting virtuous people, the connotation of "virtuous" and the exposition of monarch and minister relationship. The political thought of "Mozi" is subjugated and abandoned in the "Lu's Spring and Autumn period". It is not only the difference of political standpoint, but also the choice made according to the development of the times, which is a concrete manifestation of the fusion of academic thoughts in the pre-Qin period.
【學(xué)位授予單位】：湖南大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：D092
本文編號(hào)：2286096
[Abstract]:In the pre-Qin period, the Mohist school and the Confucianists were called prominent scholars. Mozi was written by Mozi and his later studies, and it was a collection of Mohist works. Lu's Spring and Autumn is a collection of political theoretical essays written in the late warring States period. On the eve of the reunification of the six Kingdoms of the Qin Dynasty, Lu Buwei, the Qin State minister, organized "the wise and wise men" among his guests and learned from various schools. The name of "Han calligraphy, Art, Literature and Records" was "miscellaneous family." As one of the "Jiuliu ten schools", the thought of "Lu's Spring and Autumn" is characterized by "the combination of Confucianism and Mohism, and the method of joint name", and it "goes through all the ways of a hundred schools of thought". From the longitudinal evolution of the history of thought in the pre-Qin Dynasty, the thought of Lu's Spring and Autumn period is intrinsically related to Mohism. Based on the "Ten theories" which embodies Mozi's political thought, this paper examines the sublation of Mohism's thought in Lu's Spring and Autumn period, and deduces the clue of the evolution of political thought in the pre-Qin period. This paper first examines the historical relationship between Mo and Lu. Qin is one of the main active areas of Mohist school in late period. The Mohist school is more recorded in Lu's Spring and Autumn period, so it can be seen that Mohism has a great influence in Qin Dynasty. This influence includes three aspects: the importance of Mohist's city defense technology to the military development of Qin; the influence of Mohist group's activities on Qin's society; and the influence of Mohist's political thought on Qin's ideological circle. Then compare Lu and Mo's thoughts on justice and politics. The so-called "righteous government" requires the rulers to treat their subjects according to the standards of "righteousness", to govern the country, and to achieve random treatment. < Mozi > exalts the "heavenly spirit", and "Lu Chun-qiu" emphasizes "the feeling of heaven and man". Both think that heaven cherishes all people. One should respect heaven. "both love" and "love class" are the request of heaven, altruistic behavior, both benefit and righteousness. People can pursue their own legitimate interests, but must meet the requirements of justice. Saving use, saving burial is also the content of "justice and politics". The method of saving use and burial of Lu Shu is similar to Mozi, which is considered from the angle of economic benefit and advocates saving use and burial, but the starting point of Lu Shu is to raise sex and worry for the dead. War is an unjust act that impedes economic development, so Mohism advocates non-aggression. But Mo and Lu both admitted that there was a just war. Mozi's "outlaws" and "volunteers" of "Lu's Spring and Autumn" were consistent on this point. Election system is one of the core contents of political thought and the basis of establishing the state organization form. Mo, Lu du believed that the son of Heaven was the product of the development of mankind to a certain social period, the best way to replace the son of Heaven was the system of Zen, and the power of the son of Heaven should be restricted to a certain extent. But Lu Chun-Qiu emphasizes that the way to produce the son of Heaven is the election based on the struggle. Confucianism, Mo, and Lu Zhujia all advocate the selection of talents and abilities. Mohist school advocates "Shang Xian" and chooses virtuous ability without asking about his relatives. On the basis of absorbing the viewpoint of Mohist school, Lu Shu is different from Mohism in terms of the way of selecting virtuous people, the connotation of "virtuous" and the exposition of monarch and minister relationship. The political thought of "Mozi" is subjugated and abandoned in the "Lu's Spring and Autumn period". It is not only the difference of political standpoint, but also the choice made according to the development of the times, which is a concrete manifestation of the fusion of academic thoughts in the pre-Qin period.
【學(xué)位授予單位】：湖南大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：D092
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