本文選題：朱熹 + 誠(chéng)　； 參考：《青海師范大學(xué)》2017年碩士論文

【摘要】：誠(chéng)信思想擁有十分悠久的歷史,其誕生可以追溯到早期人類社會(huì)。在我國(guó)文化發(fā)展長(zhǎng)河中,儒家學(xué)派極其重視對(duì)誠(chéng)信的研究闡述,朱熹的誠(chéng)信思想是儒家誠(chéng)信思想的重要代表。研究朱熹的誠(chéng)信思想必然要回到朱熹生活的宋代。宋代是我國(guó)封建社會(huì)發(fā)展的一個(gè)高峰,政治、經(jīng)濟(jì)、文化、科技等都取得了前所未有的成就。另外一方面,宋代戰(zhàn)事不斷,人口遷徙頻繁,為文化的交流融合創(chuàng)造了極其有利的條件。朱熹早年在佛教和儒家學(xué)說(shuō)之間搖擺不定,但最終選擇了儒家學(xué)說(shuō),并通過(guò)對(duì)儒家經(jīng)典的研讀,繼承和發(fā)展了儒家思想,形成了獨(dú)具特色的理學(xué)體系,其中就包含著豐富的誠(chéng)信思想。朱熹把誠(chéng)解釋為“真實(shí)無(wú)妄”,把“誠(chéng)之者”解釋為“未真實(shí)無(wú)妄而追求真實(shí)無(wú)妄”,又把“誠(chéng)之者”解釋為“信”,是“人之道”。誠(chéng)是天理的真實(shí)狀態(tài),信是人類追求誠(chéng)的活動(dòng);誠(chéng)貫穿于萬(wàn)事萬(wàn)物之中,信是誠(chéng)在人類社會(huì)之用;誠(chéng)在自然界中總是被動(dòng)地表達(dá)自身,信則是誠(chéng)在人類社會(huì)主動(dòng)地追求自身;誠(chéng)是圣人的境界,常人則可以通過(guò)信追求圣人之境。從以上的論述中,我們發(fā)現(xiàn),要理解朱熹的誠(chéng)信思想,需要對(duì)誠(chéng)與信進(jìn)行“分疏與統(tǒng)合”。分疏是為了更好地統(tǒng)合,統(tǒng)合是為了更好地指導(dǎo)人們的生活。同時(shí),朱熹的誠(chéng)信思想也離不開朱熹完整的理學(xué)體系,因?yàn)檎\(chéng)信思想就體現(xiàn)在天理、人欲、主敬等概念之中,離開了這些概念的支撐,朱熹的誠(chéng)信思想就不會(huì)存在。由于朱熹理學(xué)體系的唯心色彩以及時(shí)代的變遷,朱熹誠(chéng)信思想的很多內(nèi)容已經(jīng)不合時(shí)宜,但它的價(jià)值依然不可忽視。對(duì)于社會(huì)主義市場(chǎng)經(jīng)濟(jì)而言,朱熹誠(chéng)信思想的體用之分提示我們“誠(chéng)信不僅僅是道德規(guī)范,更是市場(chǎng)經(jīng)濟(jì)之所以能夠成為市場(chǎng)經(jīng)濟(jì)的原因之一”。對(duì)于社會(huì)主義政治而言,朱熹的誠(chéng)信思想為誠(chéng)信政府的建設(shè)提供了積極借鑒——明誠(chéng),即明確政府在社會(huì)中的責(zé)任;思誠(chéng),即政府機(jī)構(gòu)或政府職員必須時(shí)刻以相關(guān)的規(guī)章制度嚴(yán)格要求自己;踐誠(chéng),即把政府的職責(zé)落到實(shí)處。對(duì)于社會(huì)主義社會(huì)而言,朱熹的誠(chéng)信思想為社會(huì)建設(shè)提供了豐富的思想資源。對(duì)于社會(huì)主義核心價(jià)值觀而言,朱熹的誠(chéng)信思想提醒我們誠(chéng)信可以通過(guò)教育和學(xué)習(xí)而獲得。
[Abstract]:The idea of honesty has a long history, and its birth can be traced back to the early human society. In the long course of the development of Chinese culture, the Confucian school attaches great importance to the study of honesty and credit. Zhu Xi's honesty thought is an important representative of Confucian honesty thought. The study of Zhu Xi's honest thought must return to the Song Dynasty when Zhu Xi lived. Song Dynasty was a peak of feudal society in China, and achieved unprecedented achievements in politics, economy, culture, science and technology. On the other hand, the continuous war and frequent migration in Song Dynasty created favorable conditions for cultural exchange and integration. Zhu Xi wobbled between Buddhism and Confucianism in the early years, but eventually chose Confucianism, and through the study of Confucian classics, inherited and developed Confucianism, formed a unique Neo-Confucianism system. It contains a rich idea of good faith. Zhu Xi interprets honesty as "truthfulness", "honest man" as "pursuing truth without falsehood", and "honest person" as "faith". Sincerity is the true state of nature, and faith is the pursuit of sincerity by human beings; sincerity runs through all things, and faith is used in human society; sincerity always passively expresses itself in nature, and faith pursues oneself actively in human society. Honesty is the realm of saints, ordinary people can pursue the realm of saints through faith. From the above discussion, we find that in order to understand Zhu Xi's theory of honesty, we need to separate and integrate honesty and faith. Division is for better integration, integration is to better guide people's lives. At the same time, Zhu Xi's credit thought can not be separated from the complete Neo-Confucianism system of Zhu Xi, because the honesty thought is embodied in the concepts of God, desire and respect. Without the support of these concepts, Zhu Xi's honest thought will not exist. Because of the idealistic color of the Zhu Xi Neo-Confucianism system and the change of the times, many contents of Zhu Xi's honest thought have been out of date, but its value can not be ignored. For the socialist market economy, the classification of Zhu Xi's honesty thought indicates that "honesty and credit is not only a moral standard, but also one of the reasons why market economy can become a market economy". As far as socialist politics is concerned, Zhu Xi's theory of good faith provides a positive reference for the construction of honest government, that is, to make clear the responsibility of the government in the society. That is, government agencies or government employees must be strict with the relevant rules and regulations at all times; honest, that is, the implementation of the responsibilities of the government. For socialist society, Zhu Xi's theory of honesty and credit provides abundant ideological resources for social construction. For socialist core values, Zhu Xi's honesty theory reminds us that honesty can be obtained through education and learning.
【學(xué)位授予單位】：青海師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B244.7

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 張大燭;張品端;;“朱子文化與宋明理學(xué)”學(xué)術(shù)研討會(huì)綜述[J];哲學(xué)動(dòng)態(tài);2016年04期

2 余玉花;;論誠(chéng)信價(jià)值觀[J];思想理論教育導(dǎo)刊;2016年03期

3 陶悅;;社會(huì)主義核心價(jià)值觀之誠(chéng)信的傳統(tǒng)文化根源[J];學(xué)術(shù)交流;2015年12期

4 羅家祥;;儒家“誠(chéng)”“敬”理論的宋代開展及其實(shí)踐意義[J];哲學(xué)研究;2015年05期

5 尹強(qiáng);;“仁義禮智信”與社會(huì)主義核心價(jià)值觀[J];南京政治學(xué)院學(xué)報(bào);2014年06期

6 林建華;;朱熹誠(chéng)信觀及其當(dāng)代價(jià)值[J];中共福建省委黨校學(xué)報(bào);2014年01期

7 李建軍;;試析宋代理學(xué)的誠(chéng)信倫理思想[J];教育文化論壇;2013年02期

8 李星;;“誠(chéng)信”的體用一源與生活世界的主體性建構(gòu)——兼論朱熹的誠(chéng)信思想[J];湖南農(nóng)業(yè)大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2011年02期

9 詹向紅;;朱熹誠(chéng)信思想論[J];江淮論壇;2008年06期

10 李建軍;;中國(guó)古代誠(chéng)信思想的發(fā)生學(xué)分析[J];貴州大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2008年02期

相關(guān)會(huì)議論文 前1條

1 方彥壽;;朱熹的誠(chéng)信思想與儒學(xué)實(shí)踐[A];誠(chéng)信文化建設(shè)與中華民族偉大復(fù)興[C];2013年

相關(guān)碩士學(xué)位論文 前2條

1 王許松;儒家誠(chéng)信觀研究[D];中央民族大學(xué);2005年

2 黃世福;朱熹理學(xué)與佛學(xué)之比較[D];安徽大學(xué);2003年

，

本文編號(hào)：2108607