漢初儒法合流思想的根源──先秦天命意識的發展與轉折

Study on the evolution of Confucianism and legalists in Early Han dynasty: development and transition of the Mandate of Heaven in Pre-Qin dynasty

詹秉叡(Chan, Ping Jui)

指導教授 ： 林聰舜

國立清華大學/人文社會學院/中國文學系/碩士(2015年)

https://doi.org/10.6843/NTHU.2015.00011

摘要

學者常論及漢初學術有儒法合流的現象。這篇論文即是站在儒法合流現象的基礎上，掘發漢儒如何繼承、發揮先秦儒家的實踐理念──天命意識與天下觀──積極地改造秦制之內涵，以回應當時的政治與外交問題。
論文分五章，第一章回顧現代論者對於漢初儒法合流的論述，並拈出儒法合流中「法吏儒生化」之面向，進而略述天命意識對中國政治思想的影響。第二章旨在瞭解天命意識之內容，故回到天命意識的源始處殷周爭戰之交的歷史處境來探討，並指出「命」與「德」之間的互動關係主要落實在社會群眾基礎之上。第三章首先論述孔子處在什麼樣的政治環境中繼承了西周的天命觀，並從《論語》中仁、禮互涉的現象觀察「仁」的信仰向度與社會意義。第四章探討《論語》中「道」的歷史意識與君子使命的實踐，並與《老子》反天命目的、反歷史理念的個人、重身思想作對照；最後再借孔、老思想之別一探黃老思想興、衰與儒家思想抬頭的外緣因素──漢初儒生在秦制的架構下積極促成制度內涵的轉化，故產生儒法合流的現象。第五章則總結全文，指出若將儒家放在現今的視野下，其由西周所繼承的天命意識與天下觀頗具有「世界主義」的特質。故除了在自由、專制兩端對儒學作維護與批判之外，亦可由此概念切入觀察其利弊得失。

關鍵字

儒法合流 ； 天命 ； 天下 ； 戰爭 ； 德 ； 仁 ； 禮 ； 道 ； 世界主義

並列摘要

Topic on the integration of confucianism and legalists in Early Han dynasty has been widely studied. Based on this phenomenon, this thesis intends to interpret how the confucianism scholars in Han dynasty inherited and developed to practice the “Mandate of Heaven” and the ideal of “all under Heaven” from their predecessor in Pre-Qin dynasty. The connotations of the Qin political system were transformed actively to respond the political and diplomatic scenarios for that duration.
The dissertation is divided into five chapters. In the opening chapter, the author reviews recent research on the integration of confucianism and legalists in Early Han dynasty, indicates the dimension of “confucianization of law,” and outlines the impact on Chinese political thoughts by consciousness of “Mandate of Heaven”. The content of the second chapter is to signify the meanings of “Mandate of Heaven” through probing into its historical background, the turbulent transition period from Shang to Chou dynasties accompanied with constant conflicts between these two political powers, and to reveal that the interaction between “destiny” and “virtue” was established on the bases of social activity. In the third chapter, the author firstly points out how the idea of “Mandate of Heaven” from Western Chou dynasty was inherited by Confucius in the political environment he was surrounded with, and extracts the social and religious dimensions of “Jen” from the textuality between “Jen”and “Li” in the Analects.In the fourth chapter the author explores the historical consciousness of “Tao” and the realization of the mission of gentlemen in the Analects. This issue is furthermore compared with the individualistic and body conceptual philosophy of Laozi, who advocates anti “Mandate of Heaven” and anti historical consciousness. Lastly, based on the differences between the theories of Confucious and Laozi, the environmental factors of prosperity and decline of Huang Lao thoughts are able to be discriminate, and consequentially lead to the integration of confucianism and legalists referred to transferring the connotation of Qin political system by confucianism scholars in Early Han dynasty. The last chapter concludes that the consciousness of “Mandate of Heaven” and the idea of “all under Heaven” both show to take on the characteristics of “cosmopolitanism” from today’s point of view. Accordingly, except from the pros and cons of libertinism or despotism, this finding may provide people another penetrating point to examine the advantages and disadvantages of confucianism.

並列關鍵字

confucianization of law ； Mandate of Heaven ； all under Heaven ； conflicts ； virtue ； Jen ； Li ； Tao ； cosmopolitanism

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