【摘要】 <正>中国自夏禹把"天下为公"变为"天下为家"以来,历代帝王对自家政权的"守成"便成为压倒一切的要务,对"治道"的探索亦成为思想家孜孜以求的对象。从三代"学在王官"经东周的诸子争鸣到秦汉的政治大一统和思想大一统,"治道"的演变呈现出一种一源分流、最终百川归海的态势。就其终极源头而言,它起源于天道,先形成了把上天人格化的"神治",再转化为英明的"圣治",并落实为自律的"德治"和他律的"礼治";但就其本质而言,仍不离"人治"、"权治"范畴。到"礼崩乐坏"的时代,随着哲学的突破,出现了把天道规律化、法则化的道家和法家,"道治"、"法治"思想异军突起,随后道、法趋于合流,形成了以黄老之学为代表的道法家。①因此,如更多还原

【Abstract】 Theological politics is the earliest manifestation of human political society.Since the Xia,Shang and Zhou Dynasties,China had formed a set of political ideological systems,which were characterized with "theonomy";it took personified god’s will as the supreme basis and then implemented through wise " role by sage",embodied by " role by virtue" and " role by law" through self-discipline and heteronomy respectively.During Spring-Autumn and the Warring States Periods,Taoism and Legalism rose and developed gradually a set of new system,with "governing by Tao " as its core and governing by law and power as its two wings.This thought system was an innovation edition with a set of new political discourses.But because of the school’s limitations and the restriction of Chinese national condition,the system was finally integrated into "role by monarch" in the unifying era of Qin and Han dynasties.更多还原