本文關(guān)鍵詞： 荀子 禮法 君民關(guān)系　出處：《山東大學(xué)》2016年碩士論文　論文類型：學(xué)位論文

【摘要】：荀子是先秦時(shí)期繼孔孟之后的又一位儒學(xué)大師,其思想是對先秦時(shí)期各家思想,尤其是對儒法兩家思想的繼承與發(fā)展。通過對儒家之禮與法家之法的揚(yáng)棄,在儒家禮的基礎(chǔ)上,把禮法有機(jī)地融合于自己思想中,形成了以“禮”為核心,以“法”為輔的哲學(xué)思想。而君民關(guān)系思想附屬于禮法思想,基本上是圍繞禮法思想來展開論述的,形成了“尊君”、“愛民”的關(guān)系理論。同時(shí)君民對禮法所產(chǎn)生的作用同樣不可忽視。禮最早產(chǎn)生于原始社會(huì)時(shí)期的祭祀文化。經(jīng)過夏商周三代統(tǒng)治者的改造,基本上成為了它們治國思想的核心。但到了春秋戰(zhàn)國,禮崩樂壞的社會(huì)現(xiàn)實(shí)使得以孔孟為代表的儒家開始對西周時(shí)期的禮文化進(jìn)行大肆改革和新的詮釋,賦予了“禮”以新的概念,使禮道德化。法起源于原始社會(huì)時(shí)期的部落戰(zhàn)爭,于夏商周時(shí)期發(fā)展成以刑為主的服務(wù)于、附屬于禮治的法律制度。春秋戰(zhàn)國時(shí)期法家將法從禮治中獨(dú)立出來,形成了服務(wù)于君主的獨(dú)立的法治理論。荀子意識(shí)到儒家的禮已經(jīng)脫離了現(xiàn)實(shí)而偏向道德化,他們過于依賴于個(gè)人的道德修養(yǎng),而忽略了外在的強(qiáng)制作用,同時(shí)法家在各國政治實(shí)踐中的效果又顯而易見。于是荀子將法吸收到禮中,使禮具有了制度性的內(nèi)涵,而法又能受到禮的約束。荀子的禮法思想同時(shí)以人之性惡為理論前提,以圣王為源,共同作為政治制度而用于社會(huì)治理中。但禮法在荀子心中的地位不同,禮是法的指導(dǎo)原則,而法僅僅是對禮不足之處的補(bǔ)充。經(jīng)過荀子的改造,禮的外在約束力加強(qiáng),而他對禮法融合的嘗試對后世內(nèi)儒外法治國方略的形成產(chǎn)生了深遠(yuǎn)影響。君民關(guān)系思想最早萌芽于夏商周。在這一段時(shí)期,統(tǒng)治者在神化君權(quán)的同時(shí)也認(rèn)識(shí)到了民眾的重要性。先秦時(shí)期的君民關(guān)系思想基本上以民本為主,尤其到了春秋戰(zhàn)國,兼并戰(zhàn)爭的激烈與國家的頻繁更替,使思想家們進(jìn)一步看到了民與君之間的相互制約。荀子的君民關(guān)系思想充分認(rèn)識(shí)到了君與民各自的作用。他認(rèn)為君是禮義法度的源頭,是臣民效仿的榜樣,因而尊君是必要的,但同時(shí)尊君也要以禮義道義為前提。民是君統(tǒng)治的對象,但是民所起到的作用也不可忽視,君為舟、民為水正是荀子對民的重要性的形象表達(dá)。民是國家富強(qiáng)、君權(quán)穩(wěn)定的根本,君依賴于民,因而愛民也是必要的。尊君與愛民同時(shí)存在于荀子思想中,這并不矛盾。在政治統(tǒng)治過程中,因?yàn)橹挥芯邆湎鄳?yīng)的才能,所以以君為尊,而在維持君權(quán)穩(wěn)定方面,民心所向才是基礎(chǔ),所以要愛民,以民為本。荀子的禮法思想與君民關(guān)系思想都是荀子思想中的政治思想精華。君民關(guān)系的處理是通過禮法來完成的,同時(shí)君民又是禮法得以運(yùn)行的主體,君民與禮法之間有著緊密的聯(lián)系。
[Abstract]:Xunzi is another Confucian master after Confucius and Mencius in the pre-Qin period. His thought is the inheritance and development of the various thoughts of the pre-Qin period, especially the Confucianism and the law, through the sublation and abandonment of the Confucian rites and the law of the Legalists. On the basis of Confucian rites, the propriety and law were organically integrated into one's own thoughts, forming a philosophical thought with "propriety" as the core and "law" as the supplement, while the thought of the relationship between the monarch and the people was subordinate to the thought of etiquette and law. Basically, it was discussed around the thought of etiquette and law, and formed "respecting the king". The relationship theory of "loving the people". At the same time, the role of the monarch and the people to the ritual law can not be ignored. The ritual originated from the sacrificial culture in the primitive society period, and was reformed by the rulers of the Xia, Shang and Zhou dynasties. Basically became the core of their thoughts of governing the country. But in the Spring and Autumn and warring States period, the social reality of broken etiquette made Confucianism, represented by Confucius and Mencius, began to carry out a great reform and a new interpretation of the ritual culture of the Western Zhou Dynasty. The law originated from the tribal war in the primitive society and developed into the service of punishment mainly during the Xia Shang and Zhou dynasties. The legal system attached to the rule of etiquette. During the Spring and Autumn period and the warring States period, the legalists independent the law from the rule of etiquette, forming an independent legal theory serving the monarch. Xunzi realized that Confucian rites had been divorced from reality and biased towards morality. They are too dependent on personal moral cultivation, and ignore the external role of compulsion, while the effect of the legalists in the political practice of countries is obvious. So Xunzi absorbed the law into the ritual. The ritual has institutional connotation, and the law can be constrained by the ritual. Xun Zi's thought of etiquette and law is based on the evil of human nature as the theoretical premise and the Holy King as the source at the same time. Common as a political system and used in social governance, but the status of etiquette in Xunzi's mind is different, ritual is the guiding principle of law, and the law is only a complement to the deficiencies of ritual. After Xunzi's reform. The external binding force of etiquette was strengthened, and his attempt on the integration of etiquette and law had a profound impact on the formation of the strategy of governing the country by Confucianism and law in later generations. The thought of the relationship between the monarch and the people sprang up in the Xia, Shang and Zhou dynasties. The rulers also realized the importance of the people while deified the monarchy. In the pre-Qin period, the relationship between the monarch and the people was basically people-oriented, especially in the Spring and Autumn warring States, the fierce annexation war and the frequent replacement of the country. The thinkers further saw the mutual restriction between the people and the monarch. Xunzi's thought of the relationship between the people and the monarch fully realized the respective roles of the monarch and the people. He thought that the monarch was the source of the propriety and the law and the example that subjects emulated. Therefore, it is necessary to respect the monarch, but at the same time, respect for the monarch should be the premise of propriety and morality. The people are the object of the monarch's rule, but the role of the people should not be ignored, the monarch is the boat. People for water is the image expression of Xunzi's importance to the people. The people are the foundation of the country's prosperity and power, and the monarch depends on the people, so it is necessary to love the people. The respect for the emperor and the love for the people exist in Xunzi's thought at the same time. This is not contradictory. In the process of political rule, because only the monarch has the corresponding ability, therefore, the monarch is respected, and in the aspect of maintaining the stability of the monarchy, the people's will is the basis, so we should love the people. Both Xunzi's thought of etiquette and the relationship between the people and the people are the quintessence of Xunzi's political thought. The handling of the relationship between the monarch and the people is accomplished by the etiquette and law, and the monarch and the people are the main body of the etiquette law. There is a close connection between the monarch and the law.
【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2016
【分類號(hào)】：B222.6

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