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儒家政治正當性觀念發展研究: 從孔子到董仲舒= Confucian ideas of political legitimacy: from Confucius to Dong Zhongshu

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Author(s)
屈永剛,
Keywords
Philosophy
Confucian
孔子
董仲舒 active 2nd century BC

Full record
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URI
http://hdl.handle.net/20.500.12424/118543
Online Access
https://repository.hkbu.edu.hk/etd_oa/47
https://repository.hkbu.edu.hk/cgi/viewcontent.cgi?article=1046&context=etd_oa
Abstract
一定歷史時期的正當性觀念反映了對應時期的社會價值規範。中國古代在西周之後的普遍共識是權力源自天命。本文以「天人關係」的發展為線索,以孔孟荀正當性觀念為軸,上溯西周時期「天命有德」觀念的興起,下及西漢初期董仲舒的「天人感應」理論,系統梳理了西漢初期以前儒家正當性觀念的發展。 西周之後,「血緣」與「德」成為能否享有天命的兩個影響因素。孔子在尊重世襲權力正當性的同時,通過「正名論」強調世襲君主既然享有君之名,就應該行君之實,對君主權力的道德基礎提出了要求。其對「仁」進行了重新詮釋,使得人本原存在的道德性被揭示出來,由此樹立了道德的主體性。同時通過對「仁」作為禮之質的說明,將「禮」作為一種外在制度和規範轉化為個體內在本質的實現。由此君主作為道德個體,權力的使用應該以「仁」為基礎。孟子則在孔子「仁」論的基礎上,進一步由「仁」而「仁義」並舉。通過性善論和「天人一貫」的哲學認識,將天道與人道貫通,為民意乃是天意奠定了理論基礎。君主需要以「仁義」為基礎,實行「德政」,才能獲得民心,從而享有天下。荀子不再從道德主體的價值自覺著手,而是通過對君主制的正當性論證,間接為處於君主制頂端的君主權力的正當性進行證明。董仲舒則在論證天的神聖性和道德性基礎上重新樹立了天的至高權威,通過「天人感應」來「假天以伸民」,對君主權力的道德基礎進行規範。 本文第一章介紹論文的研究主題和範圍、意義以及研究現狀,進而交待本文研究方法和論文章節安排。第二章:分析儒家天命觀的興起及其內涵。第三、四、五章則以孔孟荀為代表,來討論早期儒家的政治正當性觀念。第六章:分析「天人感應」與董仲舒的政治正當性思想。第七章:結語。對全文進行回顧和總結,檢討論文的成果。
Date
2014-08-12
Type
text
Identifier
oai:repository.hkbu.edu.hk:etd_oa-1046
https://repository.hkbu.edu.hk/etd_oa/47
https://repository.hkbu.edu.hk/cgi/viewcontent.cgi?article=1046&context=etd_oa
Copyright/License
The author retains all rights to this work. The author has signed an agreement granting HKBU a non-exclusive license to archive and distribute their thesis.
Collections
Confucian Ethics / 儒家伦理
Philosophical Ethics

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