【作者】 刘亮红；

【导师】 章启辉；

【作者基本信息】 湖南大学 ， 专门史， 2014， 博士

【摘要】 官德是官员这一道德主体在社会政治实践中形成的,既具普遍意义又具特殊价值的立己为政规范。官德思想是人们对官员立己为政实践中所应有的道德品质、所应遵循的行为规范、所应有的价值观念及实践方法的认识。唐中期官德思想是唐中期政治、经济、文化发展的产物。君臣大义不明的中唐政局、先文学后德行的取士制度及昌明官德不力的儒学,都给唐中期官员的道德品质提高提出了严峻的挑战。因此,复兴儒学、重振先王之道、重建儒家伦常道德就成为唐中期继承儒学道统、维持社会伦理秩序,促进社会历史发展的必然要求。唐中期人们对于官德问题的思考是建立在以下认识基础上的：一是对天与人关系的认识。人们对天人关系的思考与认识解决了人的道德性来源。在天人关系论上,形成了天与人相乖相异、相分相对及相胜相用等三种有代表性的观点。尽管围绕天人关系,形成了不同的认识,但都无一例外地都排除了天的绝对作用,发挥儒家内求于心的传统,强调个人的道德修养,认为个人的道德修养是立身之本。二是对人性善恶的认识。对人性善恶问题的认识则解决了道德修养的可能性与必要性问题,而且,不论人性善恶,道德修养都是必须的,或是为发明善性,或是为去性之恶。三是对圣人之道的认识。对圣人之道的认识既关乎传统文化与道德的传承问题,又关乎现实生活的道德指向问题,对圣人之道的认识解决了官员道德追求、道德修养的指向及目标问题。作为政治道德的核心,官德既体现一般政治道德的普遍要求,又具有基于官员特定身份伦理的行为规范。具有普遍意义的修己之德是所有人修齐治平的基础,是个人安身立命的根本,对官员来说,正己是正人的前提,官员修身正己是其最基本的道德素养与起码的道德要求,更是他们发挥道德示范作用的主要方面。而从身份伦理角度来考察的君德与臣德,不仅直接关乎官员的从政道德及其实践,而且对社会风化影响深远。修己之德、君德、臣德等共同构成了唐中期官员道德品质规范的主要方面。作为道德社会化、制度化产物的官制、律法及礼制等社会上层建筑都留下了深深的道德烙印,其中的许多制度都是为社会所普遍认可的、对官员道德的刚性要求,不容僭越。对官员道德的要求及强化在官制上主要体现在对官员的选拔、任用及考核等环节中；在律法上主要体现在与官员道德直接相关的专制秩序性律法、家庭伦理性律法及职务性律法中,因为,律法既源于道德、又是道德的操作机制、强化机制和纠错机制；道德为礼仪之本,作为道德的仪式化表达与要求,官德思想主要体现在祀天之礼、祭地之礼及享宗庙之礼。最先感到唐中期官德不力的是或处于学术文化中心或处于政治中心,或同时处于两个中心的思想家们,他们或以文以载道,或亲自参与政治改革,在为唐中期官德的昌明呼吁呐喊、献智出力,形成了一批既为时人所瞩目,又启发后人深思的关于官员道德的思想成果。这批思想家以韩愈、李翱、柳宗元等人为代表。他们在针砭时弊、审时度势的基础上,以修齐治平、内圣外王为目标,以传承圣人之道为己任,形成了自己既具时代特色、又有普遍意义的官德修养思想,他们的思想涵盖了官员道德修养的目标、道德修养的境界及道德修养的方法等问题,是考察唐中期官德思想不可忽视的重要内容,体现了那个时代对官德修养问题的最深思考及他们重建国家权威与思想秩序的努力。唐中期之世不仅经历着唐代社会由盛而衰的强大失落感,而且承载着社会知识精英对宇宙、社会、人生的巨大质疑与深刻反思,还面临着儒学理论形态的重大调整和全新改造,孕育于其间的以儒家思想为主导的官德思想尽管在当时没有成为为社会所普遍认可的一般的知识、思想和信仰,但是它不仅集中反映了那个时代中国仕文化的主流意识,体现了那个时代高瞻远瞩的思想家对当时现实问题的求解与思考,而且将之置于整个儒家德治思想发展的宏观视角来纵向考量的话,唐中期官德思想是有地位、有影响、有价值的,它前承汉儒之德治传统,中逆魏晋之自恣无君,而后启宋代内圣外王之合一,于中国政治思想的整体发展意义重大,影响深远。从思想来源及其构成来看,唐中期官德思想是唐代三教并重既争胜又合流的缩影与集中体现；从世界观的影响来看,唐中期官德思想受儒释道并存的浸染表现出以儒治世、以佛道治心,治世与治心分离的二元价值取向；从现实效果来看,唐中期官德思想远没有发展成为唐中期人们所普遍认可并践行的一般知识、思想与信仰,而是在与治统的并行与对抗以重建国家权威与思想秩序的上下求索中举步维艰,但这正好体现了士大夫难能可贵的敢于担当、勇于担当、善于担当的底气和胆气。更多还原

【Abstract】 The official virtue is the sum of the concept leading to the goodness, the value of goodness, and the method and the spirit of practice which were developed during the complementing, perfecting and surmounting. The official virtue is of universal meaning and special value and it formed in the social and political practice of the officials as the main practical body. The official virtue is formed on the basis of self-discipline mechanism and external behavior as the core values in Confucianism.The official virtue in mid-Tang Dynasty is the product of the development of economy, society and culture in mid-Tang Dynasty. The unharmonious king-subject relationship in political situation. The Confucianism weak to flourish the official virtue and the imperial examination system which attached too much importance to the literature and neglected the virtue of the expectant officials all put forward severe challenges to the official virtue in mid-Tang Dynasty. So it is necessary to revive the Confucianism, revitalize the philosophy of the Confucius and reconstruct the Confucian ethics morals in order to maintain the ethical order of the society.The ideology about the official virtue was formed on the basis of the understanding of these problems:Firstly, the relationship theory between the nature and the human. Secondly, the theory of human nature which was good or evil in original. The third, what was the Confucian philosophy and how to pursuit it. The understanding of these problems has solved the necessity, possibility and importance of strengthening the moral cultivation.In the traditional ethical society, the human had thought much about the virtue, and formed a comprehensive and abundant theory system. The virtue of cultivating ourselves is the base of inner cultivation and exterior action, and is the basic moral accomplishment for officials too. The virtue of the Monarch and his subjects and the relationship between the Monarch and his subjects directly impacted the political virtue and the political activities and had great influence to the social development.The bureaucratic systems, the laws and the feudal etiquette as the outcome of the socialization and institutionalization of the virtue had left deep moral mark of superstructure. These systems, laws and the etiquette had been accepted by the public and could not be violated by the officials. The requirements to the officials mainly embodied in the following aspects:the steps of selection, appointment and assessment; the feudal etiquette of offering sacrifices to the heaven, the earth, the gods and the ancestors; the laws on how to keep the feudal autocratic order, practice family ethics and perform the official functions.In mid-Tang Dynasty, the ideologists as HAN Yu, LI ao, LIU Zongyuan, LIU Yuxi and LU Zhi had firstly realized the crisis of the official virtue and formed the theories about the official virtue which were of era features and universal significance. These theories including the aids of moral cultivation, the self-cultivation realm and the cultivation method not only had been paid great attention by the public in that era, but also inspired future generations.The intellectual elite had a strong sense of loss and they had deeply queried and introspected the universe、the society and their life in mid-Tang Dynasty. At the same time, the intellectual elite had faced the major changes and the total reform of the theoretical form of Confucianism. The ideology about official virtue in mid-Tang Dynasty had not developed into general knowledge、thought and beliefs, but it had intensively reflected the mainstream ideology of the officer culture and the answers and thinkings of the practical social problems. So we could draw the conclusion that ideology about the official virtue in mid-Tang Dynasty had its great influence、value and status, and it had inherited the traditional virtue in Han Dynasty, reversed the social climate of self-indulgence and disregarding the monarch in Wei and Jin Dynasty, and enlightened the combination of the inner cultivation and exterior action in Song Dynasty.We could find the characteristics of the theories of the moral cultivation by making a comprehensive survey:pay more attention to the Confucianism and be compatible with the Buddhism and the Taoism, inner-cultivation oriented and lay equal stress on exterior political action, complement self-discipline and heterodoxy,etc. when we put the theories of the official moral cultivation in the context of the whole social thought, we also could find that:the original of the official moral cultivation was variety, they had dual worldview and they are contradictory between the Confucian orthodoxy and governance system,etc.更多还原