先秦儒家「孝」的倫理思想之政治與社會功能研究

本文第一章為緒論，乃本文之研究動機與研究目的。旨在說明筆者因幼時受古文與經書與身處的時代背景之影響，以及受到江澄祥教授的指導，促使筆者興起此問題意識而訂定本文題目：「先秦儒家『孝』的倫理思想之政治與社會功能研究」。由於本文聚焦於先秦儒家「孝」的倫理思想，因此所採用的文獻資料便以先秦儒家思想之原典為主。故《論語》、《孟子》乃本研究主要的探討文獻。其次，先秦儒家倫理思想逐漸成文化後，秦以後之儒家思想經典亦相當重要，《大學》、《中庸》與《孝經》更被視為延續孔孟思想的經典。其三，近代對先秦正統儒家倫理思想之研究資料雖離先秦儒家思想之真諦已遠，但可與先秦儒家經典作儒家思想本質上的對照，故亦為本研究參考之依據。本章亦敘述本文之研究架構、範圍與研究方法，並在最後對本文的章節予以安排。本文第二章為「孝」的意涵、立論基礎與思想淵源。由於本文乃研究先秦儒家「孝」的倫理思想之政治與社會功能，因此對於「孝」的背景便必須予以論述。關於「孝」的意涵等研究，學術界對「孝」的研究與著作相當豐富，因此本章主要透過先秦儒家之原典、江澄祥教授的講授、筆者個人所學，並輔之學術界中對「孝」的研究著作之整理歸納，闡述孔孟對於「孝」的倫理思想之立論基礎、思想淵源以及「孝」意涵之演變，由此得出先秦儒家思想中「孝」的價值與功能，以推導出後續章節中，孝的倫理思想之政治與社會功能。本文第三章為「孝」的社會功能。旨在探討先秦儒家「孝」之倫理思想對於傳統中國社會所產生的影響，乃在研究「孝」的價值與功能如何在傳統中國社會中成為價值取向與行為依據，進而形成對整個社會的約束力量。本章自先秦儒家思想中的倫情與道德開始論述，進而擴張至整個家庭、家族、宗族以致於整個社會的價值判斷。在社會行為標準的層面。「孝」的倫理思想影響不僅在於橫向的廣泛，在縱向的深度亦影響深遠，本章不僅論證先秦儒家孝的倫理思想如何成為中國人的主要價值，更取代法律的位階成為約束社會的主要規範。最後，本章亦將西方的理性與先秦儒家孝的倫理思想作對照，以論證孔孟思想中無有西方理性的思維於其中。本文第四章為「孝」的政治功能。旨在探討先秦儒家「孝」之倫理思想對中國政治層面的影響。中國歷代以來都強調政治的正當性與合法性，對於名不正言不順者都加以譴責。因此，本章起自於政治上的「正名」，強調先秦儒家孝的倫理思想中的倫情與正名之間的關係，進而以此探討政治權位的傳承與先秦儒家所強調的倫情主張之間的連帶關係。之後本章將分析「忠」與「孝」的兩者之重要性與相關性。爾後，本章將論述先秦儒家「孝」的倫理思想之倫情主張對政治行為的約束力。此外，本章將以演繹的方式，層層分析先秦儒家孝的倫理思想中，政治與倫理是一體的，以及孝的倫理思想何以建構出傳統中國政治結構。由此分析出先秦儒家「孝」的倫理思想之政治功能。本文第五章則在探討先秦儒家「孝」之思想主張與傳統中國政治社會之關係，亦即倫理與政治的關係。中國歷來強調正統與道統。孔孟對政治之道與荀子對政治之道已經產生了本質性的差別，注重心靈已經偏向注重形式。本章便要探討影響傳統中國最深的先秦儒家之「政道」，以孔孟的思想精神闡明先秦儒家真正的「政道」，並分析先秦儒家之所以反對法家之「治道」之因。其次，由於歷來在「德」與「政」以及「王」與「霸」之間皆存在著爭議。先秦儒家政治思想之真諦又往往在這些爭論中，失去其真正的意涵。因此，本章於此便將以孔子與孟子的思想意涵，分析「德」與「政」、以及「王」與「霸」的不同。此外，在先秦儒家「孝」之倫理思想中，政府的角色與功能到底為何？都為本章所要探討的對象。本文第六章為結論。乃本文之總結與筆者之心得，以及提出因本篇論文的撰寫，所發現之其它相關的問題。

關鍵字

先秦儒家；孝；倫理；政道；治道

並列摘要

The first chapter as introductory in which explains the research motive and purpose of this thesis. It demonstrates how author was heavily influenced by a series of factor such as classical Chinese literature learned in childhood; The Analects; and Professor Chiang Cheng-Hsiang’s impact as role model. Those factors impact the author’s interest in conduct the research: The Study of the Political and Social Function of the Ethical Thought of “Filial Piety” of the Pre-Qin Confucians. As the research focus on the central studies of “filial piety”, author has used original “Analects of Confucius” and “Mencius” as source for references. Secondarily, after Analects had been the fundamental course of study for Chinese scholar, Confucian has become significant to them; the Four Books: “The Great Learning”; “the Doctrine of Mean”, “The Analects” and “The Mencius” continuous the study of Confucian and Mencius. Third, due to the changing political, social, and cultural environments, recent studies chose to praise or practice different of the original Analects; however, it can still compare together as central thought and further, as the reference source for this study. Another purpose that serves in this chapter is researching body; method; and scope; as well as explanation of chronologically chapters. Chapter two is the explanation of the meaning; foundation, and studies of “Filial Piety”. Since the background of “Filial Piety” studies are also discussed in depth. The ideology of “Filial Piety” studies are vast and plentiful; therefore, original Analects; teaching of Professor Chiang Cheng-Hsiang; the desire of educating author himself; and summaries of the scholars and educators serves as fundamental of this research; further; Confucian thought and “Filial Piety” and it’s function for the structure of politics and society. Chapter three explains the social function of “Filial Piety”. The purpose is to study how Analects has influenced the philosophy and moral values of traditional society of China; and further become the standard of the social behavior. This chapter begins with Analects and moral studies, then enlarge its scope to family value and it’s judgment. Analects studies of Confucian thought not only have a tremendous influence in both widths and depth of Asian group but also replace the logical law and become the central norm of the society. Finally in this chapter, author also compares Western rationale mentality with Analects study in order to prove that there is no occidental reason in the thought of Confucius and Mencius. Chapter four demonstrate the political function of Analects study and it’s influence. Through the Chinese history, each dynasty has emphasis legitimate and lawful on each social consideration. Therefore, “Rightful” on political consideration further discuss the interrelationship of Analects and legitimate; interrelationship of throne and Confucius. Next, author analysis the correlation ship of the “Loyalty” and “Filial Piety”; and how Analects serve as the constraint of the political behavior. Furthermore, author use the method of logic and deduction to demonstrate the organic of Chinese political science and Analects study. Chapter five discuss on interrelationship between “Filial Piety” and traditional Chinese politics and society, also explains as the correlation ship of Analects and politics. As ancient Chinese always focus on legitimate and lawful, Confucius and Mencius has distinct its studies with Xunzi; they stress on spiritual rather than bureaucracy. Therefore, this purport of this particular chapter is to discuss on ”Political-Tao” based on Analects studies and how it oppose to ”Governed-Tao”. Next, the argument of Analects lays between “Virtue” and “Politics”; “Emperor” and “Dominator” usually loss it’s true meaning; therefore, author compares and contrasts the Analects studies under these four areas. Moreover, what government’s role and function during the Analects studies? All will be discussed within this chapter. Final Chapter concludes the studies of this research and future related studies.

並列關鍵字

The Pre-Qin Confucian ； Filial Piety ； The Ethics of the Traditional China ； Political-Tao ； Governed-Tao

參考文獻

7. ＜中國道統：孔子的傳統--儒家道統觀發微＞，羅義俊，鵝湖，121.2，頁20-27，民94.01。

17. ＜儒家的價值教育--由孔子、荀子的學說思想談起＞，洪櫻芬，鵝湖，165，頁45-54，民92.12。

8. ＜《論語》、《孟子》的儒家思想＞傅玲玲，歷史月刊，121.2，頁104-111，民94.11。

13. ＜先秦儒家思想中的社會侷限—社會道德規範＞，徐舜彥，哲學與文化，121.2，頁53-67，民94.06。

1. David Hume, 《Treatise of Human Nature》，2006。

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先秦儒家「孝」的倫理思想之政治與社會功能研究

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