本文選題：梁啟超 + 公德��； 參考：《山東師范大學(xué)》2017年碩士論文

【摘要】：當(dāng)代中國社會,隨著社會主義市場經(jīng)濟體制的逐步完善,生活水平的不斷提高,人們的價值取向趨于復(fù)雜化、多元化,進行社會公共活動所涉及的領(lǐng)域也在不斷擴大。在此變化的過程中,一些社會矛盾開始逐漸顯露,而且表現(xiàn)為越來越嚴峻的態(tài)勢,亟待解決。能否解決好這些矛盾,關(guān)系到國家的長治久安和中國特色社會主義的實現(xiàn)。在這種形勢下,如何有效推進公民道德建設(shè),就成為當(dāng)下的重要工作。這不僅需要認清和分析現(xiàn)實,而且還要從歷史上借鑒道德資源,取其精華,去其糟粕,以豐富和擴大我們的視野。在我國道德思想史上,梁啟超首次提出了“公德”和“私德”的概念,并利用其公德與私德思想審視中國的傳統(tǒng)道德。研究梁啟超的公德與私德思想,吸取其中所包含的合理與進步的因素,并為當(dāng)前德育工作提供有意的借鑒,是現(xiàn)階段社會主義核心價值觀指導(dǎo)下德育構(gòu)建的現(xiàn)實要求,對當(dāng)今中國特色社會主義制度下公共道德的建設(shè)以及現(xiàn)代德育思想體系的發(fā)展和完善都有積極的影響意義。本文共分四部分。第一部分分別介紹梁啟超公德與私德思想形成的社會歷史背景以及思想理論來源。我國近代傳統(tǒng)社會,由于長期受到自然經(jīng)濟條件的制限、皇權(quán)封建專制的壓迫、畸形家族制度的制約和腐朽傳統(tǒng)道德的影響,致使人們的公共生活空間發(fā)育嚴重不良、私德墮落,多少有志之士歷經(jīng)坎坷也無法為當(dāng)時的中國找到出路,梁啟超便是其中之一。此后梁啟超赴日本和北美,開始接觸到異域的道德觀,并深感其優(yōu)勢,正是這種與中國傳統(tǒng)道德觀鮮明的對比,刺激他要為中國設(shè)計一套新的、適應(yīng)當(dāng)時社會發(fā)展道德體系。梁啟超的思想既受到中國傳統(tǒng)文化,特別是儒家思想的熏陶,同時也吸收到了日本和西方的先進道德思想的精華,加之受當(dāng)時歷史環(huán)境及國民現(xiàn)狀的影響,在此種種基礎(chǔ)之上,梁啟超先后提出了公德與私德思想。第二部分主要介紹梁啟超公德與私德思想的基本內(nèi)容。通過厘定概念,辨析關(guān)系,強調(diào)公德是聯(lián)結(jié)群體和國家的道德理念,私德是個體的道德、品行和操守,公德和私德密不可分、相互依存、互為補充。梁啟超的公德思想在于以公德為基礎(chǔ),培育適應(yīng)社會發(fā)展的“新民”,完成救亡圖存的宏偉理想。而梁啟超的私德思想,側(cè)重點在于國民的德育以及個人道德修養(yǎng)的提升,其實是對公德思想的補充和說明,他對于當(dāng)時私德的墮落做了一系列的分析,希望能通過道德革命改變當(dāng)時的道德現(xiàn)狀,培養(yǎng)國民的優(yōu)良個人品質(zhì),進而推動整個社會風(fēng)氣的轉(zhuǎn)變,建立良好的社會公德。第三部分主要論述梁啟超公德與私德思想在德育方面的特點。梁啟超的公德與私德思想根據(jù)現(xiàn)實的需要,在理論上繼承與創(chuàng)新。首先,梁啟超提出利群主義的德育觀,以群為重、以公為重,反對極端的利己主義。其次,梁啟超認為德育在一個國家應(yīng)置于首位,良好的道德軟環(huán)境是社會政治經(jīng)濟大環(huán)境日漸向好的催化劑,道德教育應(yīng)從三個方面著手,即國民的國家精神、奮發(fā)進取精神和公德心的培養(yǎng)。最后,梁啟超提倡公德,更注重國民個人道德修養(yǎng)的自我提升,德育不僅包括外在的教育,還應(yīng)包括內(nèi)在的自我教育,自覺提升個人的道德修養(yǎng),做到知行統(tǒng)一。除此之外,梁啟超的公德與私德思想還具有一些矛盾性及唯心主義傾向。第四部分主要論述梁啟超公德與私德思想的當(dāng)代德育啟示。從公德到私德,梁啟超關(guān)于社會風(fēng)尚之變遷、中國人未來人格特性的轉(zhuǎn)變,具有極其精確和一針見血的預(yù)見。無論公德與私德,梁啟超都是站在國家發(fā)展和民族自強的視角和高度,要求進行道德革命,加強社會整體道德建設(shè),呼吁國民養(yǎng)成為國家、為社會作奉獻的優(yōu)秀個人品質(zhì),這對于現(xiàn)今在思想大變革前沿、努力追求著精神層面、文化和教育領(lǐng)域上的出路的德育工作者來說,無異于一盞指路明燈。梁啟超無疑是重視公德的,而當(dāng)今社會也正面臨“道德滑坡”、“道德危機”等現(xiàn)象,因此,建立新時期的社會公德迫在眉睫。本文從四個出發(fā)點進行論述,首先指出當(dāng)今社會需要公德,社會公德教育勢在必行;其次是優(yōu)化德育環(huán)境,主要從制度和輿論環(huán)境兩個方面闡述;再次是加強公德教育,包括校內(nèi)青少年的公德教育以及校外成年人的公德教育;最后是知行合一,讓道德認知轉(zhuǎn)化為道德行為。
[Abstract]:In the contemporary Chinese society, with the gradual improvement of the socialist market economy system, the continuous improvement of the living standard, the complexity of the people's value orientation and the diversification, the areas involved in social public activities are also expanding. In the process of this change, some social contradictions have begun to emerge gradually, and are becoming more and more severe. In this situation, how to effectively promote the construction of citizens' morality is an important task in this situation. It is not only necessary to recognize and analyze the reality, but also to learn from the moral resources and extract the essence from the history. In the history of moral thought of our country, Liang Qichao put forward the concept of "public morality" and "private morality" in the history of moral thought of our country, and examined the traditional morality of China with its public morality and private morality. It studied Liang Qichao's moral and private morality, and absorbed the rational and progressive factors contained in it, and was present at the present time. It is a realistic requirement for the construction of moral education under the guidance of the socialist core values at the present stage. It has a positive influence on the construction of public morality and the development and perfection of modern moral education system under the present Chinese characteristic socialist system. This paper is divided into four parts. The first part introduces Liang. The social and historical background and the source of Ideological and theoretical origin of the thought of opening and exceeding the public morality and private morality. In the modern Chinese traditional society, the public life space was badly developed and the private morality was degenerated because of the restriction of the natural economic conditions, the oppression of the feudal autocracy, the restriction of the deformed family system and the influence of the decadent traditional morality for a long time. When Liang Qichao went to Japan and North America, Liang Qichao went to Japan and North America to come into contact with the foreign morality. It was the contrast with the traditional Chinese morality, which stimulated him to design a new set of society and adapt to the society of the time. The development of moral system. Liang Qichao's thought is not only influenced by Chinese traditional culture, especially Confucianism, but also absorbed the essence of advanced moral thought in Japan and the west, and influenced by the historical environment and the national status of the time. On this basis, Liang Qichao has put forward the thought of public morality and private morality successively. The second part This paper mainly introduces the basic content of Liang Qichao's public morality and private morality. Through the definition of the concept and the analysis of relations, it emphasizes that the public morality is the joint group and the moral concept of the country, the private morality is the individual morality, the conduct and the integrity, the public morality and the private morality are inseparable, interdependent and complementary. The idea of Liang Qichao's public morality is to cultivate adaptation on the basis of public morality. The "new people" of social development has completed the grand ideal of saving the nation from subjugation. And Liang Qichao's thought of private morality focuses on the moral education of the people and the promotion of personal moral cultivation. In fact, it is a supplement and explanation of the thought of public morality. He has made a series of analyses on the depravity of the private morality at that time, hoping to change the way of the time through the moral revolution. In the third part, the third part mainly discusses the characteristics of the moral and moral characteristics of the public morality and the private morality. Liang Qichao's public morality and the thought of private morality inherit and innovate in theory according to the needs of reality. First, Liang Qichao puts forward profit. The view of the moral education of the group is to take the group as the weight, to take the public as the heavy, to oppose the extreme egoism. Secondly, Liang Qichao thinks that moral education should be put in the first place in a country, and a good moral soft environment is a catalyst for the social and political and economic environment to be better, and moral education should start from three sides, that is, the national spirit of the national, the enterprising spirit and the spirit. In the end, Liang Qichao advocates the public morality and pays more attention to the public morality. It pays more attention to the self promotion of personal moral cultivation. Moral education includes not only the external education, but also the inner self education, the self-consciousness of the individual and the unity of knowledge and practice. Besides, there are some contradictions and idealism in Liang Qichao's moral and private morality. The fourth part mainly discusses the Enlightenment of contemporary moral education of Liang Qichao's public morality and private morality. From public morality to private morality, Liang Qichao's changes in social customs and the change of Chinese character in the future personality are extremely accurate and foresight. Regardless of public morality and private morality, Liang Qichao is standing in National Development and national self-improvement. In view and height, we need to carry out moral revolution, strengthen the moral construction of society as a whole, appeal to the people to be the outstanding individual quality of the country and contribute to the society, which is the same as a light lamp for the moral workers who are seeking the spiritual level, culture and education in the front of the great change of thought. It is doubtless to pay attention to the public morality, and the society is also facing the phenomenon of "moral landslide" and "moral crisis". Therefore, it is imminent to establish social morality in the new period. This paper, from four points of departure, first points out that today's society needs public morality, social morality education is imperative, and the second is to optimize the moral environment, mainly from the moral environment. The system and the environment of public opinion are expounded in two aspects, and the second is to strengthen the education of public morality, including the public morality education of the young people in school and the public morality education of the adults outside the school; finally, the knowledge of the practice is together, and the moral cognition is transformed into moral behavior.

【學(xué)位授予單位】：山東師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：D648.3

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