本文選題：董仲舒 + 王權(quán)　； 參考：《河南大學(xué)》2015年碩士論文

【摘要】：董仲舒的王權(quán)合法性理論具有很強(qiáng)的現(xiàn)實(shí)針對(duì)性,反映了秦漢之際社會(huì)政治權(quán)力由分散走向“大一統(tǒng)”的時(shí)代特征。秦漢之際,由于政治主體性與社會(huì)同一性的內(nèi)在失調(diào),王權(quán)面臨著實(shí)現(xiàn)權(quán)力集中與維護(hù)社會(huì)統(tǒng)一兩個(gè)目標(biāo)的現(xiàn)實(shí)困境。這就導(dǎo)致了王權(quán)的合法性經(jīng)歷了多次的建構(gòu)與危機(jī)。秦始皇雖然以法家思想為指導(dǎo)實(shí)現(xiàn)了政治上的“大一統(tǒng)”,但是由于法家思想主張以法代德,注重功利實(shí)效,因此他在王權(quán)合法性的建構(gòu)方面過(guò)于倚重于事功的建立與宣傳,而忽略了維護(hù)社會(huì)同一性的道德與信仰基礎(chǔ),造成了王權(quán)合法性的認(rèn)同危機(jī),最終導(dǎo)致了政權(quán)的滅亡。繼秦之后的西漢王朝在建立之初汲取了秦亡的教訓(xùn),采用黃老之學(xué)作為國(guó)家的指導(dǎo)思想。但是,黃老之學(xué)與法家思想有著很多相似之處,它們都繼承和發(fā)揚(yáng)了春秋以來(lái)的理性主義傳統(tǒng),忽視了“天”的神圣性和道德的價(jià)值性在王權(quán)合法性建構(gòu)方面的重要作用。因此,西漢初年的王權(quán)合法性也一直存在著認(rèn)同危機(jī)。然而,這并不是說(shuō)統(tǒng)治者們完全忽略了“天”和倫理道德在王權(quán)合法性建構(gòu)方面的作用,而是說(shuō)他們的倚重點(diǎn)不同。在西漢早期的王權(quán)合法性建構(gòu)過(guò)程中,各家學(xué)說(shuō)都積極發(fā)揮自身理論優(yōu)勢(shì),參與到王權(quán)合法性的建構(gòu)中,表現(xiàn)為“百家爭(zhēng)鳴”的局面。也正是在這樣的歷史條件下,儒家學(xué)說(shuō)的優(yōu)勢(shì)逐漸地顯現(xiàn)出來(lái),并通過(guò)董仲舒對(duì)“春秋公羊?qū)W”的創(chuàng)造性詮釋,建立了一個(gè)非常系統(tǒng)的王權(quán)合法性理論體系。董仲舒的王權(quán)合法性理論以儒家思想為主,同時(shí)吸收了法家、陰陽(yáng)家和道家等學(xué)說(shuō),完成了“大一統(tǒng)”王權(quán)合法性的理論建構(gòu),確立了儒家學(xué)說(shuō)在國(guó)家意識(shí)形態(tài)中的獨(dú)尊地位。董仲舒的王權(quán)合法性理論建構(gòu)模式有兩個(gè)基本依據(jù):“天”和“人”。其中,關(guān)于“天”的學(xué)說(shuō)是董仲舒思想的基礎(chǔ),也是其王權(quán)合法性理論的終極依據(jù);而關(guān)于“人”的理論則是董仲舒思想的落腳點(diǎn),也是其王權(quán)合法性理論的現(xiàn)實(shí)依據(jù)。在董仲舒的哲學(xué)思想中,“天”和“人”是緊密地聯(lián)系在一起的。董仲舒正是從“天人相與之際”出發(fā),通過(guò)對(duì)“春秋公羊?qū)W”的合法性價(jià)值詮釋,建構(gòu)了一個(gè)系統(tǒng)的王權(quán)合法性理論。董仲舒的王權(quán)合法性理論不是憑空產(chǎn)生的,而是建立在對(duì)《春秋公羊傳》的合法性歷史敘事基礎(chǔ)之上的。根據(jù)現(xiàn)代學(xué)者對(duì)合法性概念的定義,任何一種合法性理論都必然建立在人們對(duì)某一種價(jià)值觀念的認(rèn)同基礎(chǔ)之上;而價(jià)值觀念的形成又與敘事緊密相關(guān),多產(chǎn)生于對(duì)過(guò)去歷史事件的敘述之中�！洞呵锕騻鳌烽_(kāi)篇就針對(duì)《春秋》中的“(隱公)元年春王正月”提出了“大一統(tǒng)”的概念。董仲舒對(duì)《春秋公羊傳》中的“大一統(tǒng)”觀念進(jìn)行了深入地闡發(fā),建立一個(gè)系統(tǒng)的價(jià)值觀念體系,使“大一統(tǒng)”成為其王權(quán)合法性理論體系的核心思想。在這個(gè)體系中,為了說(shuō)明“大一統(tǒng)”觀念的合理性,董仲舒引入了當(dāng)時(shí)流行的其他諸家思想,特別是黃老學(xué)的天道觀念、法家的專制主義和陰陽(yáng)家的神秘主義,并重新賦予了“天”的神圣性,強(qiáng)調(diào)了“天”的作用。但是,從董仲舒的政治理想來(lái)看,他的王權(quán)合法性理論主要繼承了先秦儒家的“圣王”觀念。正是在“圣王一體”的語(yǔ)境下,董仲舒通過(guò)春秋公羊?qū)W的合法性價(jià)值敘事,實(shí)現(xiàn)了“圣人”與“王”的歷史與邏輯的統(tǒng)一,不僅為西漢王權(quán)提供了合法性依據(jù),而且也賦予了孔子“素王”的地位,為儒家思想成為國(guó)家主導(dǎo)意識(shí)形態(tài)做出了重大的理論貢獻(xiàn)。董仲舒通過(guò)“春秋公羊?qū)W”的價(jià)值敘事建構(gòu)起的王權(quán)合法性理論主要包括五個(gè)方面:第一,王權(quán)存在的理由;第二,什么樣的王權(quán)是正當(dāng)?shù)?第三,評(píng)判王權(quán)行使好壞的標(biāo)準(zhǔn);第四,王權(quán)具備天命存續(xù)的資格依據(jù);第五,新王權(quán)代替舊王權(quán)如何彰顯天命。由此,自秦始皇建立“大一統(tǒng)”政權(quán)開(kāi)始就存在的王權(quán)合法性問(wèn)題獲得了系統(tǒng)的理論證明。董仲舒建構(gòu)的王權(quán)合法性理論不僅論證了王權(quán)存在、統(tǒng)治和享有獨(dú)尊地位的合法性,而且解釋了王權(quán)為什么會(huì)更替及新王改制的必要性和正當(dāng)性,完成了“大一統(tǒng)”國(guó)家存在的合法性證明,對(duì)后世產(chǎn)生了深遠(yuǎn)的影響。因此,董仲舒被后世學(xué)者稱為“將漢帝國(guó)理論化的哲學(xué)家”和為“中國(guó)封建社會(huì)建構(gòu)了一套上層建筑”的儒家學(xué)者。
[Abstract]:Dong Zhongshu's theory of the legality of royal power has a strong realistic view, reflecting the characteristics of the times of the social and political power of the Qin and Han Dynasties from decentralization to "great unification". On the occasion of the Qin and Han Dynasties, due to the internal imbalance between the Political Subjectivity and the social identity, the royal power is confronted with the realistic predicament of realizing the two goals in the collection of power and the maintenance of social unity. This led to the construction and crisis of the legality of the royal power. Although Qin Shihuang realized the political "unification" as the guidance of the legalist thought, the legalist thought advocated the legal virtue and the utility of utilitarianism, so he overlooked the establishment and propaganda of the work in the construction of the legality of the Royal power, but ignored it. Maintaining the moral and belief basis of social identity caused the identity crisis of the legitimacy of the royal power and eventually led to the destruction of the regime. After the Qin Dynasty, the Western Han Dynasty drew lessons from the Qin Dynasty and adopted the study of Huang Lao as the guiding ideology of the state. However, there are many similarities between the school of Huang Lao and the thought of the Legalists. The tradition of rationalism since the spring and Autumn period has been inherited and developed, and the importance of the sanctity of "heaven" and the value of morality in the construction of the legality of the royal power has been neglected. Therefore, the legitimacy of the royal power in the early years of the Western Han Dynasty has always been an identity crisis. However, it is not to say that the rulers completely ignored the "heaven" and the ethical morality in the royal power. In the course of the construction of the legitimacy of the royal power in the early Western Han Dynasty, all the doctrines actively played their own theoretical advantages and participated in the construction of the legality of the royal power in the construction of the legality of the royal power, and it was also the advantage of Confucianism under such historical conditions. Through Dong Zhongshu's creative interpretation of the "spring and autumn goats", a very systematic theoretical system of the legality of royal power was established. Dong Zhongshu's theory of the legality of royal power was dominated by Confucianism, and the theories of Legalists, yin and Yang and Taoism were absorbed, and the theoretical construction of the legality of "great unification" was established. There are two basic foundations for the construction of Dong Zhongshu's theory of the legality of the power of royal power: "heaven" and "man". Among them, the theory of "heaven" is the basis of Dong Zhongshu's thought and the ultimate basis for his theory of the legality of royal power; and the theory of "man" is Dong Zhongshusi. In Dong Zhongshu's philosophical thought, "heaven" and "man" are closely linked. Dong Zhongshu, starting from the "heaven and man", has constructed a systematic theory of the legality of royal power through the interpretation of the legal value of the "spring and autumn school of goats". According to the definition of the concept of legality, any kind of legitimacy theory must be built on the basis of people's recognition of a certain value concept, and the formation of values is also based on the definition of the concept of legality. It is closely related to narration and is born in the narrative of historical events of the past. In the beginning of the spring and autumn spring and autumn, the beginning of the spring and Autumn Period said the concept of "unity" in the spring of the spring and autumn of the spring and Autumn period. Dong Zhongshu expounded the concept of "unification" in the spring and autumn of the spring and autumn and established a systematic value concept. In this system, in this system, in order to explain the rationality of the concept of "great unity", Dong Zhongshu introduced the popular ideas of other families, especially the idea of heaven and Tao of the old school, the autocracy of the Legalists and the mysticism of the Yin and Yang. The sanctity of heaven emphasizes the role of "heaven". However, from Dong Zhongshu's political ideal, his theory of the legality of royal power mainly inherits the "holy king" concept of the pre Qin Confucianism. It is in the context of "the unity of the holy king" that Dong Zhongshu realized the calendar of "saints" and "kings" through the legal value narration of the spring and autumn school of the goats. The unification of history and logic not only provides legal basis for the power of the Western Han Dynasty, but also gives Confucius the status of "prime minister", and makes a great theoretical contribution to the Confucianism as the leading state ideology. Dong Zhongshu's theory of the legality of royal power, constructed by the value narrative of "spring and autumn goats", mainly includes five aspects: First, the reasons for the existence of royal power; second, what kind of royal power is justified; third, the standard of judging the exercise of the right and bad of the royal power; fourth, the royal power has the qualification basis for the survival of the destiny; fifth, the new royal power instead of the old royal power shows how to manifest the destiny. Thus, the problem of the legality of the royal power, which has been established since the establishment of Qin Shihuang's "great unity" regime, has been obtained. The theory of the system proved that Dong Zhongshu's theory of the legality of royal power not only demonstrated the legitimacy of the existence of royal power, ruled and enjoyed the exclusive status, but also explained the necessity and legitimacy of the replacement of the royal power and the reform of the new king, completed the proof of the legality of the existence of the "great one" state, and had a profound influence on the later generations. Therefore, Dong Zhongshu was later known as "the philosopher who theorized the Han Empire" and a Confucian scholar who built a superstructure for Chinese feudal society.
【學(xué)位授予單位】：河南大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2015
【分類號(hào)】：B234.5

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