【作者】 刘文波；

【导师】 唐凯麟； 张怀承；

【作者基本信息】 湖南师范大学 ， 伦理学， 2004， 博士

【摘要】 王安石作为中国“十一世纪的改革家”,同时也是一位具有丰富伦理思想的理论家。是他通过自己的著作引发了当时人们“始原道德之理,窥性命之端”的学术风气。而这种学术风气的发展,终于引起学术上的革命一一宋学的产生。王安石的伦理思想是对当时社会生产、生活的一种反映。王安石所生活的时代,商品经济已经获得了较快的发展,已经对传统的小农经济构成了某种威胁,因此急需在理论上进行某种变革以适应社会经济的发展;而北宋政府优遇文人,也使得士大夫们的社会思想获得了一种比较自由的讨论空间;王安石又是“熙宁变法”的主导者,有宋一代社会政治、经济、文化生活的变化对他的思想的冲击就更加强烈。作为一个重要但被人们忽视的个案,王安石的伦理思想及其践履对于透视中国古代伦理思想的发展变化,乃至对于构建与社会主义市场经济相适应的伦理思想体系具有重要的现实和理论意义。 王安石的伦理思想主要包括这样几方面内容。首先,王安石主张“性不可以言善恶”,这是对历史上孟子、荀子、董仲舒、杨雄等人关于人性理论的一种反动,而直接上承孔子的“性相近,习相远”的观念。实际上,王安石借鉴了先秦法家的人性理论,将法家的“自利”思想与孔子的思想结合在一起,提出了不善不恶、可善可恶的人性自为理论。这在中国伦理学史上是较鲜明的一种观点。其次,王安石将《尚书》中的“五事”看成是人生中的基本行为,提出了“五事成性”的思想,即通过外在的行为来形成和展现人的本性。这种“天生人成”的观点同样构成了王安石伦理思想的基本内涵。最后,王安石重新提起先秦时期就已经存在了的“以义制利”观点,但王安石并非是对前人观点的简单重复,而是将这种思想观点落实到了他所实行的各种社会政策中。这是前人除董仲舒之外所做不到的。作为政治家,王安石的成就是与“熙宁变法”分不开的,他在实行变法的过程中,将他的伦理思想融入到了每一项社会政策之中。更多还原

【Abstract】 Wang Anshi, as "a reformer in the 11th century" of China, is also a theorist with abundant ethical thoughts. It was he who through his own works had caused people begin to probe into the origin of morality and human nature. And with the development of such kind of academic atmosphere, Song Xue—an academic revolution, came into being.Wang Anshi’s ethics thought is a kind of reflection to social production and social life of that time. In the era that Wang Anshi lived, the relatively quick development of commodity economy had already constituted a certain threat to traditional small-scale peasant economy, therefore, people was eager to carry on a certain change in theory so as to meet social development of economy; And the government’s good treatment to scholar in Northern Song Dynasty, also made the literati and officialdom obtain a freer space to discuss social thought. Wang Anshi, as the leader of "Xi-ning constitutional reform", was more strongly impacted and influenced by the change of the social life of Song. Therefore his ethic thoughts and practice of ethics, as an important case study that has been neglected for a long time, has practical and theoretical important significance for us to understand the development and change of the ancient ethic thoughts of China, even for us to establish socialistic system of ethic and morality on speaking terms with socialistic market economy.Wang Anshi’s ethics thought mainly includes: (1) Wang Anshi advocates "human nature cannot be valued into good and evil", which is opposite to the theory of human nature of Mencius, Xunzi, Dong Zhongshu, Yang Xiong,etc, while directly bears the idea of Confucius’ "similar in nature, different in habit". Actually, Wang Anshi draws lessons from the Legalists’ human nature theory of pre-Qin period, andcombines their "self-benefit" with Confucius’ thought, then he put forward his theory that nature is not good or evil and nature can be good or evil. This is a kind of relatively distinct views in the history of China’s ethics. (2)Wang Anshi regards "five things" in "Shang Shu" as the basic behaviors in human life, and he proposes the five things can help to bring human nature into being and to display it. This view is also an important connotation of Wang Anshi’s ethics thought. (3)Wang Anshi mentions the existing view that "justice is prior to benefit" of the pre-Qin period again. But Wang Anshi is not briefly repeating the views of forefathers, he implements this kind of thought into the various social policies that he carries out. This is what forefathers can not do besides Dong Zhongshu.As a politician, Wang Anshi’s achievement can not be separated from "Xi-ning constitutional reform". He has incorporated his ethics thought into every social policy during the process of his implementing constitutional reform.To the realistic social politics, Wang Anshi proposes the view of "make good laws all over the world", which organically combines the ethics and political ideology together. In the aspect of social economy, every law that he reforms is in various degree based on ethical ideology. For example, some laws are designed to destroy and curb annexation, and some laws are designed to develop agricultural production, to ensure agriculture and peasants’ life. His vitalizing education and his reforming imperial examination system, have adapted to the development of commodity economic society. For example, he reforms the imperial examination system to emphasize that the qualified personnel should have practical values to the society; his reforming Tai Xue, not only strengthens division among specialized departments, but also has some similar characteristics with modern university system.Dictatorial system is not compatible with commodity economy更多还原