本文關(guān)鍵詞：先秦儒家、道家、法家君道論研究，由筆耕文化傳播整理發(fā)布。

　　先秦儒家、道家、法家君道論研究
　　【摘要】：先秦諸子幾乎一致認(rèn)為君主在國家治亂中起著決定性作用,把對(duì)重建政治秩序的思考重心放在為君之道的論說上,這是先秦諸子普遍講“君道”根本原因。君道是君主所應(yīng)遵循的基本原則和規(guī)范,是先秦諸子思考解決治道問題的核心。君道不是抽象的,而是體現(xiàn)在君主為政活動(dòng)中。君主怎樣維護(hù)勢(shì)位、怎樣運(yùn)用制度、怎樣用人、怎樣修德等構(gòu)成君主活動(dòng)的主要內(nèi)容,先秦儒、道、法君道論主要是圍繞這些問題展開的。
　　目前學(xué)術(shù)界對(duì)先秦儒、道、法君道論的研究尚不夠深入、系統(tǒng)。
　　論文第一章主要說明先秦諸子君道論的理論淵源。周初統(tǒng)治者強(qiáng)調(diào)“王”是否有“德”是天下治理的關(guān)鍵。周初形成的“德治”觀念成為先秦諸子思考政治秩序重建問題的重要思想資源。春秋時(shí)期“禮壞樂崩”,面對(duì)“臣弒君”、“子弒父”的亂局,時(shí)人仍將國家治亂的原因歸結(jié)于君主是否有“德”,他們對(duì)君主為政活動(dòng)做出的初步探討可看作是先秦儒、道、法君道論的前奏。
　　第二、三、四章是論文的核心部分,分別對(duì)儒家、道家、法家君道論作了較為細(xì)致的論述： 儒家方面,孔子提出“為政以德”的為治思路,主張“為國以禮”,肯定“刑”的作用,在君德修養(yǎng)上強(qiáng)調(diào)“仁”的重要性�？鬃泳勒摓橄惹厝寮揖勒摻⒘嘶A(chǔ)�！洞髮W(xué)》《中庸》君道論的突出特點(diǎn)是通過對(duì)天道、心性問題的探討,深化了儒家對(duì)君德修養(yǎng)問題的認(rèn)識(shí)。孟子把“為民”作為君主為政的根本目的,強(qiáng)調(diào)“仁政”和“得人”在實(shí)現(xiàn)君德方面的作用。荀子君道論在繼承儒家思想的基本立場(chǎng)基礎(chǔ)上,提出“君者,能群也”的命題,并以“分”釋“禮”吸收法家思想,在君德修養(yǎng)上則提出“虛壹而靜”的看法,明顯地受到來自道家黃老學(xué)派的思想影響。 道家方面,老子提出“為無為則無不治”的為治思路,強(qiáng)調(diào)“虛靜”是君德之根本,認(rèn)為侯王具備“虛靜”之德就能收到民“自化”的治理效果。老子君道論為先秦道家君道論建立了基礎(chǔ)�！饵S帝四經(jīng)》根本上繼承了老子的治國思路,提出“秋毫成之,必有形名”的命題,為引出君主為政所必備的制度提供了形名論上的依據(jù)�！豆茏印贰八钠眲t明確提出“心治是國治”命題,把君主治國平天下之事歸結(jié)于君心,進(jìn)而提出“內(nèi)靜外敬”修養(yǎng)原則,在君德修養(yǎng)上體現(xiàn)出融合道、儒思想的特點(diǎn)�！秴问洗呵铩诽岢觥澳莛B(yǎng)天之所生而勿攖為天子”的命題,在君主制臣、運(yùn)用賞罰、君德修養(yǎng)上體現(xiàn)出明顯的融合道家、儒家、法家思想的特點(diǎn)。 法家方面,慎到認(rèn)為君主的作用在于“通理止?fàn)帯?基于“人情自為”的特點(diǎn),他提出了君主以“勢(shì)”才能“服人”的觀點(diǎn),強(qiáng)調(diào)“法”在君主治國中的作用。商鞅對(duì)君主運(yùn)用賞罰、治官問題進(jìn)行了深入探討,認(rèn)為君主“壹”賞罰才能使人民用力于農(nóng)戰(zhàn)、實(shí)現(xiàn)富國強(qiáng)兵,最終使人民感受到君主的德惠�！豆茏印贰熬计睆摹爸鳟嬛�、“官人”、“稽之以度"三個(gè)方面闡釋君主為政活動(dòng)的特點(diǎn),明確提出以君主為首的組織圖式,在君主運(yùn)用賞罰和君德修養(yǎng)方面明顯受到儒家思想的影響。韓非子認(rèn)為君主以虛靜為德,以形名為具,以因循為用,就能真正做到用人防奸、公正執(zhí)法,克服自身局限,最終維護(hù)勢(shì)位。
　　論文第五章主要對(duì)儒家、道家、法家君道論體現(xiàn)的為治思想進(jìn)行總結(jié)分析,認(rèn)為三家君道論的共同特點(diǎn)是強(qiáng)調(diào)君主在治國平天下中的根本性作用,把治道問題歸結(jié)在君道問題上,把天下國家的治亂寄托在君主德性修養(yǎng)上,體現(xiàn)出非常獨(dú)特的秩序思維。與這一秩序思維密切相伴的是,諸家通過君臣關(guān)系論述,形成了大一統(tǒng)的權(quán)力結(jié)構(gòu)觀,認(rèn)為政治權(quán)力有機(jī)體的有序運(yùn)行在于君權(quán)的有效運(yùn)作,而制約君權(quán)的一切制度設(shè)施均旨在維護(hù)君權(quán),幫助君主“聰明”,實(shí)質(zhì)上使君權(quán)處于無權(quán)力制衡的境地,天下安危勢(shì)必仰賴一人之“明”,體現(xiàn)出先秦儒家、道家、法家君道論在解決治道問題上的理論局限性。
　　【關(guān)鍵詞】：先秦  儒家  道家  法家  君道
　　【abstract】 almost pre-qin scholars agree that the monarch plays a decisive role in the national governing revolution, thinking about the reconstruction of political order focus for your way on the idea, this is generally about pre-qin scholars "monarch" root cause. Jun tao is the monarch should follow the basic principles and norms, is the core of the pre-qin scholars think solve the problem of governance. Monarch is not abstract, but embodied in the monarch administrative activities. Monarch, how to maintain the potential, how to use system, how to choose and employ persons, the main contents of the activities of a monarch, such as how to strive for virtues, the pre-qin Confucianism, Taoism and law monarch theory is mainly around these issues.
　　At present academia monarch of the pre-qin Confucianism, Taoism and law theory research is still not enough in-depth and system.
　　Paper first chapter mainly illustrates the theory origin of pre-qin scholars monarch theory. Rulers of the early stressed that "the king" whether there is "DE" is the key of the governance in the world. Week form the concept of "virtue" become the pre-qin scholars think about the important resources of political order reconstruction problem. During the spring and autumn period "ritual and music", in the face of "minister regicide", "patricide" mess, other people will still countries due to the reason for the monarch "DE", they are to make a preliminary discussion of the monarch administrative activities is considered to be a theory of the pre-qin Confucianism, Taoism and law monarch a prelude.
　　Second, three, chapter four is the core part of the thesis, respectively to the theory of Confucianism, Taoism, legalism monarch makes a detailed discussion: Confucianism, Confucius put forward to treat way of thinking of "governing with", advocated "as the ritual", "punishment" for certain, on jun's culture emphasized the importance of "benevolence". Kong Zijun way theory of the pre-qin Confucian monarch theory basis is established. "University", "golden mean" is the outstanding characteristic of monarch theory through to the heaven, human nature question discussion, to deepen the understanding of the problems of jun of the Confucianism culture. Mencius "people" as the place for the fundamental purpose of monarchy, emphasizing the "benevolent governance" and "person" in the realization of jun's role. XunZiJun way theory on the basis of inheriting the basic position of Confucianism, put forward the proposition of "gentleman, can also", and "points" interpretation of "the ritual", absorbed legalists is put forward in the gentleman's training "empty one and static", obviously affected by from huang Lao school of Taoism. Taoism, laozi put forward "for nothing is put" for ideas, emphasize "xu jing" is the foundation of DE, think Lord has the virtue of "xu jing" will be able to receive the people "from the" governance effect. Lao tze jun tao theory for Taoism monarch theory basis is established. "The yellow emperor four classics" basically inherited Lao zi's governing ideas, put forward "attention into it, will be visible name" proposition, in which leads to the monarch system provides a form of necessary theory basis. "Pipe" "four" is clearly put forward "heart is cure" proposition, the matter of the sovereign country due to js mi ammy, worship outside the "static" cultivation principle was put forward, in the DE culture reflect the characteristics of the fusion of Taoism and Confucianism thought. The "spring and autumn annals" proposed "can raise Ying as the son of heaven" born to days without proposition, in adding the monarchy, use of desert, jun's accomplishment reflect clearly the characteristics of the integration of Taoism, Confucianism and legalism. Legalism, ShenDao think the role of the monarchy is the "general manager", based on the characteristics of the "human literature", he proposed the monarch to "potential" to "mix" point of view, and emphasizes the role of "law" in the rule of the monarch. Use of desert, shang Yang to monarchy officials question has carried on the deep discussion, "one" the reward is to make people think monarchy in farming, hard to realize new army, eventually make the people feel the monarch teck whye. "Pipe" "this article" from the "master of painting", "officer person", "collection of degree of" three aspects to interpret the sovereign government activities, the characteristics of clear headed by a monarch organization schema is put forward, in monarch use rewards and jun DE cultivation significantly affected by the Confucianism. Everything is done that the monarch to xu jing DE to form called, for the same use, can be truly evil, justice, law enforcement, prevention of choose and employ persons overcome their limitations, and finally maintain potential difference.
　　The paper fifth chapter mainly discusses the theory of Confucianism, Taoism, legalism monarch embodies to cure thought summarized analysis, considered the common characteristics of three monarch theory emphasizes the fundamental role of the monarch in the country, the governance problem on your question, the world countries on governing revolution on the sovereign virtue cultivation, reflects the thinking is very unique order. Is closely associated with the order thinking, all through this relationship, this paper formed a unified view of power structure, political power organisms of orderly operation lies in effective operation principalities, and restricting the monarchy system of all the facilities are designed to maintain the sovereignty, help the monarch "smart", essentially the principalities in checks and balances, the safety is bound to depend on one man's "Ming", reflects the theory of the pre-qin Confucian, Taoist, legalist monarch limitations in solving problems of governance theory.
　　【 key words 】 : the pre-qin Confucianism Taoism legalism monarch
　　【目錄】：
　　·中文摘要3-5
　　·Abstract5-11
　　·緒論11-35
　　·第一節(jié) 先秦諸子普遍講君道11-18
　　·一、儒家以講“王道”的形式講“君道”11-12
　　·二、道家與“君人南面之術(shù)”12-13
　　·三、法家講的“術(shù)”主要是指“主術(shù)”13-15
　　·四、關(guān)于陰陽家、墨家和名家15-16
　　·五、先秦諸子普遍講“君道”的原因16-18
　　·第二節(jié) 先秦諸子君道論的理論結(jié)構(gòu)18-22
　　·一、天道人性：君德養(yǎng)成的理論基礎(chǔ)19
　　·二、臣下：君德實(shí)現(xiàn)的人才隊(duì)伍19-21
　　·三、制度：君德實(shí)現(xiàn)的媒介21
　　·四、勢(shì)位：君德實(shí)現(xiàn)的客觀基礎(chǔ)21-22
　　·第三節(jié) 先秦諸子君道論研究現(xiàn)狀述評(píng)22-33
　　·一、蕭、徐、劉諸先生觀點(diǎn)述評(píng)22-25
　　·二、先秦諸子君道論專門性研究的述評(píng)25-29
　　·三、其他相關(guān)研究成果述評(píng)29-33
　　·第四節(jié) 研究?jī)?nèi)容、意義與方法33-35
　　·一、研究?jī)?nèi)容33
　　·二、研究意義33-34
　　·三、研究方法34-35
　　·第一章 先秦諸子君道論的前奏35-53
　　·第一節(jié) 周初統(tǒng)治者的王道觀念35-44
　　·一、王與治亂35-37
　　·二、“德治”的理念37-40
　　·三、王道的實(shí)現(xiàn)40-44
　　·第二節(jié) 春秋時(shí)期的君道觀念44-53
　　·一、君主與亂亡44-46
　　·二、對(duì)君主活動(dòng)的初步探討46-49
　　·三、君主服民之法49-50
　　·四、對(duì)君德的闡述50-53
　　·第二章 儒家的君道論53-97
　　·第一節(jié) 孔子的君道論53-64
　　·一、“為政以德”的“為治”思路53-55
　　·二、為國以禮與用刑55-59
　　·三、舉人與用人問題59-61
　　·四、正身修己：君德及其修養(yǎng)61-64
　　·第二節(jié) 《大學(xué)》《中庸》的君道論64-72
　　·一、《大學(xué)》、《中庸》以“務(wù)為治”為立言宗旨64-66
　　·二、《大學(xué)》、《中庸》“為治”思路分析66-68
　　·三、齊家：通向治道的必經(jīng)之路68-70
　　·四、正心誠意：君德及其修養(yǎng)70-72
　　·第三節(jié) 孟子的君道論72-84
　　·一、為民：君主為政的根本目的73-75
　　·二、仁政：君主仁德實(shí)現(xiàn)途徑之一75-77
　　·三、得人：君主仁德實(shí)現(xiàn)途徑之二77-79
　　·四、盡心知性：君德及其修養(yǎng)79-84
　　·第四節(jié) 荀子的君道論84-97
　　·一、君主是治亂的根源84-85
　　·二、能群：君主活動(dòng)的本質(zhì)85-88
　　·三、“審之禮”：肯定“勢(shì)”與“法”88-91
　　·四、得人、用人問題91-94
　　·五、積德與解蔽：君德及其修養(yǎng)94-97
　　·第三章 道家的君道論97-157
　　·第一節(jié) 老子的君道論97-116
　　·一、“為無為則無不治”治道范式98-102
　　·二、侯王的決定性作用102-105
　　·三、君德修養(yǎng)論105-111
　　·四、君德實(shí)現(xiàn)論111-116
　　·第二節(jié) 《黃帝四經(jīng)》的君道論116-134
　　·一、《四經(jīng)》的核心是討論君道117-120
　　·二、形名：對(duì)君道實(shí)現(xiàn)的制度的肯定120-126
　　·三、文武之政：君道實(shí)現(xiàn)126-129
　　·四、位：對(duì)勢(shì)的肯定及其運(yùn)用129-131
　　·五、德積者昌：君德論131-134
　　·第三節(jié) 《管子》“四篇”的君道論134-141
　　·一、“心治是國治”的為治思路135-136
　　·二、修心正形：君德修養(yǎng)136-138
　　·三、名正法備：君德實(shí)現(xiàn)138-141
　　·第四節(jié) 《呂氏春秋》的君道論141-157
　　·一、君主在治亂中作用142-144
　　·二、養(yǎng)天之所生：君主活動(dòng)的本質(zhì)144-146
　　·三、正名審分與教：君主制臣之法146-149
　　·四、托愛利以行威：君主運(yùn)用刑罰的原則149-151
　　·五、反諸己：君德及其修養(yǎng)151-157
　　·第四章 法家的君道論157-209
　　·第一節(jié) 慎到的君道論157-166
　　·一、立君：止?fàn)幫ɡ?58-159
　　·二、人情自為與勢(shì)位159-161
　　·三、蓄臣與用人161-162
　　·四、君主與法162-164
　　·五、“無知之物”：君主的內(nèi)在素養(yǎng)164-166
　　·第二節(jié) 商鞅的君道論166-178
　　·一、為政是君德的實(shí)現(xiàn)過程166-171
　　·二、摶民力之道171-173
　　·三、賞罰之道173-174
　　·四、治官之道174-176
　　·五、自得者得天下176-178
　　·第三節(jié) 《君臣》篇的君道論178-192
　　·一、君主活動(dòng)的特點(diǎn)180-184
　　·二、以君為首的組織圖式184-187
　　·三、賞罰與禮教187-190
　　·四、治家問題190-192
　　·五、上之人務(wù)德192
　　·第四節(jié) 韓非子的君道論192-209
　　·一、“術(shù)論”針對(duì)的問題與“君術(shù)”的功用193-197
　　·二、“君術(shù)”以虛靜為體197-202
　　·三、“君術(shù)”以形名為具202-204
　　·四、“君術(shù)”以因循為用204-209
　　·第五章 儒、道、法君道論體現(xiàn)的為治思想209-237
　　·第一節(jié) 君道與治道：由德性通往秩序209-217
　　·一、“德治”是儒、道、法的共識(shí)210-212
　　·二、治國歸于治心212-215
　　·三、由內(nèi)圣到外王215-217
　　·第二節(jié) 儒、道、法的“大一統(tǒng)”權(quán)力結(jié)構(gòu)觀217-227
　　·一、心、形維度218-222
　　·二、父、子維度222-223
　　·三、師、友維度223-226
　　·四、“大一統(tǒng)”權(quán)力結(jié)構(gòu)觀的啟示226-227
　　·第三節(jié) 先秦約束君權(quán)的制度與理念227-237
　　·一、先秦約束君權(quán)的制度設(shè)施227-230
　　·二、支撐君權(quán)約束制度設(shè)立的理念230-232
　　·三、由諸家諫論進(jìn)一步看先秦君權(quán)約束制度與理念232-237
　　·結(jié)論237-241
　　·參考文獻(xiàn)241-253
　　·攻讀博士學(xué)位期間取得的科研成果253-255
　　·致謝255
    [文章整理：專業(yè)代筆網(wǎng)()——國內(nèi)專業(yè)代寫畢業(yè)論文、發(fā)表論文門戶網(wǎng)，代寫畢業(yè)論文，代寫職稱論文，論文發(fā)表]
    聲明：1、本站部分參考范文來自網(wǎng)上共享資源及期刊雜志，轉(zhuǎn)載本文并不代表本站同意作者觀點(diǎn)，僅提供給客戶借鑒，版權(quán)歸作者所有。2、如果參考范文侵犯了您的版權(quán)或有損您的利益，請(qǐng)聯(lián)系我們，我們立即撤下您的范文。3、任何人通過本站獲得的參考范文，因版權(quán)問題而引起的糾紛，，都和本站無關(guān)。4、想獲得有版權(quán)的文稿，請(qǐng)找本站專家代筆。

  本文關(guān)鍵詞：先秦儒家、道家、法家君道論研究，由筆耕文化傳播整理發(fā)布。