本文選題：孟子 + 道德教化��； 參考：《山東師范大學(xué)》2017年碩士論文

【摘要】：道德教化又稱德教,是為提高人們的道德修養(yǎng)而采取一定的方式方法,向人們傳授一定的道德原則與道德規(guī)范,以引起主體認(rèn)同,進(jìn)而培養(yǎng)人們良好道德選擇能力和優(yōu)良道德品質(zhì)的施教之法。研究其教化思想,也是為當(dāng)代道德教化發(fā)展服務(wù)的。追根溯源,道德教化起始于原始社會晚期,自上古皇帝軒轅氏起,就已經(jīng)受到人們的重視,后經(jīng)堯、舜、禹、商湯、文、武、周公等人的寸積銖累,在春秋戰(zhàn)國時期,由“一生主在教”的孔子和“善政不如善教之得民也”[1]的孟子日臻完善。在德教認(rèn)識方面,上述賢者一脈同宗。雖有“殆無人堪與孔子相比倫”[2]的評述,但孟子的道德教化思想以其獨特的“性善論”思想和理想人格學(xué)說,較孔子更為完善,在德教發(fā)展史上具有承上啟下的重要地位。一方面,孟子的道德教化思想不僅繼承了孔子教化學(xué)說的豐富內(nèi)容,更在孔子基礎(chǔ)上有所進(jìn)步。首先,他進(jìn)一步把教化思想系統(tǒng)化,尤其是“性善論”假設(shè),切實指出了人可以實現(xiàn)教化的原因以及在全社會推行教化何以可能的問題。其次,他還以孔子的禮樂教化實踐為基礎(chǔ),提出了一整套道德教化的方法和不同于后世的“唯法為治”[3]思想,較孔子更為大膽和豐富,為政教的發(fā)展開辟道路。另一方面,孟子以善政、善教為核心的道德教化思想還為后世儒家教化思想的發(fā)展奠定理論基礎(chǔ)、提供思想源泉。首先,針對孟子的“性善論”思想,荀子在《荀子·王制》和《荀子·正論等著作中》明確提出了“性惡論”思想和“化性起偽”學(xué)說。孟子為其學(xué)說提供了新的視角。其次,董仲舒在仁、義、禮、智四端基礎(chǔ)上加以“信”,形成用以教化的五常之道。再次,朱熹編纂《家禮》等書,把家庭、學(xué)校、社會和國家看作整體,進(jìn)行教化。論述道德教化的重要性。并于宋明理學(xué)時期被奉為心學(xué)派的祖師。除此之外,孟子以其獨特的學(xué)術(shù)激情開創(chuàng)了德教史的新開端,直至現(xiàn)今仍熠熠生輝。本論文就是在閱讀《孟子》七篇十四卷和諸位名家注釋等的基礎(chǔ)上,挖掘孟子道德教化思想的精髓并進(jìn)行系統(tǒng)地闡述,以為當(dāng)代社會的道德建設(shè)提供歷史文化根基和新的啟示,使全民沐浴道德教化的恩澤,進(jìn)而提高全民道德素質(zhì),推動中華民族日新月著。本文分為四部分。第一部分論述了孟子道德教化思想形成的條件,第二、三、四部分通過對孟子道德教化思想內(nèi)容的解讀,探究其理論和實踐價值,以啟迪現(xiàn)代道德教化的施教之法。第一部分內(nèi)容主要闡述孟子道德教化思想形成的條件。要研究一位思想家的思想,必須把它放到當(dāng)時特定的階級條件和歷史背景下進(jìn)行研究。孟子道德教化思想的形成,不僅跟當(dāng)時戰(zhàn)亂的政治背景、相對繁榮的經(jīng)濟(jì)條件、依然凋敝的民生環(huán)境、夏商周文明的文化背景、孔子等人提出的理論基礎(chǔ)有關(guān),還跟他個人的成長環(huán)境有著密不可分的關(guān)系。第二部分主要闡述孟子道德教化思想的內(nèi)容。分為三個方面:一是確立了道德教化的目標(biāo)是培育理想人格,從而建立理想國家和理想社會。二是闡述了為達(dá)到這一理想目標(biāo)所應(yīng)采取的方法。三是從自我、國家和社會三個層面,重點闡述了道德教化的途徑。第三部分主要評析孟子道德教化思想的價值。孟子的道德教化思想蘊(yùn)含著豐富的理論價值,同時也具有十分重要的實踐價值。孟子的道德教化思想受其階級性和歷史條件的制約,肯定會打上時代的烙印,具有一定的局限性。在探求其價值的同時,我們要認(rèn)識到其不符合時代背景的地方。第四部分主要研究孟子道德教化思想的現(xiàn)代啟示。由于各方面的原因,當(dāng)代道德教化面臨著一系列的挑戰(zhàn),同時也存在諸多的發(fā)展機(jī)遇。為提高道德教化的實效性,推進(jìn)孟子道德教化思想的研究和借鑒,本文從認(rèn)識論和實踐論兩個方面探究了現(xiàn)代道德教化應(yīng)采取的一系列措施。
[Abstract]:Moral education, also known as moral education, is a way to improve people's moral cultivation by means of certain ways and means, to impart certain moral principles and moral norms to people, to arouse the identity of the subject, and to cultivate the good moral choice and good moral quality of the people. In the spring and Autumn period of the Warring States period, the Mencius of "the master of life is teaching" Confucius and the Mencius of "the good government is not as good as the good religion and the people," [1]'s Mencius is reaching the end of the spring and Autumn period and the Warring States period. In the understanding of the German religion, the above sages are in the same vein. Although there is a comment on the "almost no one is comparable to Confucius" [2], Meng Zi's moral education thought is more perfect than Confucius with his unique "nature good theory" thought and ideal personality theory, and has an important position in the development history of the German religion. On the one hand, Meng Zi's moral education is on the one hand. The thought not only inherited the rich content of Confucius's doctrines, but also made some progress on the basis of Confucius. First, he further systematized the doctrines of enlightenment, especially the hypothesis of "the theory of sexual goodness", and pointed out the reasons for the realization of the enlightenment and the possible problems in the whole society. Secondly, he also taught the rites and music of Confucius. On the basis of the practical practice, a set of methods of moral education and the "only law for the treatment" of [3] are put forward, which are more bold and rich than Confucius. On the other hand, Meng Zi's moral education thought with good politics and good teaching as the core also lays a theoretical foundation for the development of the Confucian Educational Thought in the later generations. First, in view of Meng Zi's "good theory of nature", Xunzi clearly puts forward the idea of "the theory of sexual evil" and the theory of "puppet puppet" in the works of "Xunzi Wang" and Xunzi. Meng Zi provides a new perspective for his theory. Secondly, Dong Zhongshu is "faith" on the basis of the four ends of benevolence, righteousness, rites and wisdom. Again, Zhu Xi compiled the books of the family, the family, the school, the society and the country as a whole, and made a teaching. The importance of moral education was discussed. In the song and Ming Dynasties, he was regarded as the ancestor of the heart school. In addition, Meng Zi opened up a new beginning of the history of German religion with his unique academic passion, until it still glittering. On the basis of reading the seven fourteen volumes of Mencius and the annotations of the famous people, this paper excavated the essence of Mencius moral education thought and systematically expounded it to provide the historical and cultural foundation and new inspiration for the moral construction of the contemporary society, so as to improve the moral quality of the whole people and promote the moral quality of the whole people, and promote the moral quality of the whole people, and promote the moral quality of the whole people. This article is divided into four parts. The first part is divided into four parts. The first part discusses the conditions for the formation of Meng Zi's moral education thought, the second, third, the four part through the interpretation of Meng Zi's ideological content of moral education, explore its theoretical and practical value, in order to enlighten the modern moral teaching method of teaching. The first part mainly expounds Meng Zi's moral education thought. In order to study the conditions for the formation of a thinker, the thought of a thinker must be studied under the specific class conditions and historical background of the time. The formation of Mencius moral education thought is not only with the political background of the war, the relatively prosperous economic conditions, the destitution environment of the people, the cultural background of Xia Shang Zhou civilization, Confucius and others. The theoretical basis of the proposed theory is closely related to his personal growth environment. The second part mainly expounds the content of Meng Zi's moral education thought, which is divided into three aspects: first, the goal of moral education is to cultivate ideal personality and establish ideal state and ideal society. Two is to elaborate on this ideal. The way that the goal should be taken. Three is from the three levels of self, state and society, focusing on the way of moral education. The third part mainly analyses the value of Mencius moral education thought. Mencius' moral teaching thought contains rich theoretical value, but also has very important practical value. Mencius's moral education thought is subject to the thought of morality. In the fourth part, the fourth part mainly studies the modern enlightenment of Mencius' moral education thought. Because of the reasons for all sides, the contemporary moral education faces a series of reasons. At the same time, there are many opportunities for development. In order to improve the actual effect of moral education and promote the study and reference of Mencius moral education thought, this article explores a series of measures that should be taken in modern moral teaching from two aspects of epistemology and practice.
【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】：B222.5

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本文編號：1977838