【作者】 王纪波；

【导师】 徐仪明； 耿成鹏；

【作者基本信息】 河南大学 ， 中国哲学， 2005， 硕士

【摘要】 潜在的教化功能,使文化在任何社会中都常被当作意识形态来运用。作为中国传统思想和文化主体的儒学,因其在这方面卓越的表现而成为中国君主专制社会的意识形态的主流,拥有超越于其它思想理论的话语霸权,而不仅仅是一个单纯的道德伦理体系。这种特殊的理论品格和基本结构在华夏文明的“轴心时代”就已形成。儒家“内圣外王”的终极追求实肇始于孔子的“仁”“礼”互释。孟子之“王政”和荀卿之“礼制”各自承继了孔子思想之一面。“内圣外王”对于先秦儒家已经有了一种本体论的追求与取向。 多数情况下,争论是由于我们在不同的语义上使用了相同的语言,而非观点和理念的差异。本文对于诸概念的厘定正是为了避免因视角的差异而产生的误解。其中,最重要的就是对秦汉社会性质的界定和对“意识形态”一词的说明。 先秦儒学虽然在孔子之后有了“心性儒学”和“政治儒学”的分野,“圣王”理想却是儒家共同关注的焦点,正因如此,“礼”在先秦时期就已内化为儒家思想的核心内容之一。从道德伦理到意识形态的性质的转变,使儒学的功能得以扩展,它同时具有了价值取向、意识形态、法律规范和国家宗教的社会功能。对于“儒教”之说虽存有争论,但儒学具有宗教的一些“可公度性”特征却是事实。正是在这一维度上,我们说先秦至汉代的儒学具有了“国教”和“国家意识形态”的双重功能。 秦汉儒学的意识形态化历程是通过知识与权力的双向诉求来实现的。即,儒学以知识论证世俗君主专制政权的合理性,而君主制政权则以国家身份赋予儒学以国教和国家意识形态的合法地位。董仲舒提出的“罢黜百家,独尊儒术”在这一过程中尤为重要。儒学与君主专制的联姻,使得儒学的意识形态化和世俗政权的合理化存在走向了具体的操作层面,而相互牵制只是彼此做出的必要妥协。中国社会的钢性的超稳定架构由此形成,此后的儒学和君主专制正是在这种互限互依的张力中发展的。更多还原

【Abstract】 Because the latent function of assimilation, culture is applied as ideology in anycommunity. As the main part of Chinese traditional idea and culture, Confucianism, nota pure ethical moral principle system only, became the trunk stream ideology ofChinese autocratic monarchy community for its outstanding function in such respect,and so, had the supreme hegemony. The particular theory character and basic structurehad shaped in Axial Period of Huaxia-China culture.“Sagely within and kingly without”,as the most ultimately pursues of the Confucian school, was really commence with theelucidate each other of Kong Zi’s “Kindheartedness”and“Rite”. Meng Zi’s“WangZheng”and Xun Qing’s “Rite System” inherited Kong Zi’s idea’s one sectionrespectively. As to the Confucian school of Pre-Qin days,“sagely within and kinglywithout”had been a pursue and orientation of ontology. In many case, the cause of the debate is that we employ the same language ondifferent semantic meanings, but not the divergence of viewpoints and concepts. Inorder to avert the misunderstanding for the difference of visual angles, I collated andstipulated all concepts in this article. The most significant is to limit and fix the thenature of Qin and Han community and illustrate the term of“Ideology”. After Kong Zi, although Confucianism of Pre-Qin has a dividing line of“Temperament Confucianism”and“Political Confucianism”,“sacred monarch”idealis the focus of all the Confucian schools. As a result of such point,“Rite”has been oneof core substances of the Confucian school’s idea. The transition of the nature fromethical moral principles to ideology, spreading the capacity of Confucianism. And so,Confucianism owned such community capacities as the Value Orientation、Ideology、Statue Norm and State Religion, etc. Although there are debates on“Confucianism”, itis fact that Confucianism have some of“common surability”natures of religion. Just onthis point , We say that the Confucianism from Pre-Qin Days to Han Dynasty hadowned dual capacities of“State religion”and“State ideology”.Qin and Han Dynasty’s Confucianism completed its ideologyization course bymeans of two-way requesting of knowledge against power. That is, Confucianismdemonstrated the rationality of worldly autocratic monarchy with information, and theautocratic monarchy endowed with the lawful position with state status. During thecourse , it is very important that Dong Zhongshu proposed to“Ban from hundredphilosophers, venerate Confucianism”. Confucianism formed an alliance by marriageagainst autocratic monarchy, which caused the Confucianism ideologyization andworldly state rationalization head for the concrete operation direction. Tying upindispensability was only the necessary compromises reciprocally. Thus, the steel andover-steady shelf of Chinese community had shaped. After that, the Confucianism andautocratic monarchy headed for their directions between the forces of bound and rely oneach other. The effect of Confucianism ideologyization from Pre-Qin Days to Han Dynasty onChinese monarchy age was many-sided. The most significant effect is the unity ofpolitics 、ethics、morality. After ideologyization, the Confucian school idea had been anthinking means of the Chinese nation, the view of development of “the evolution ofmankind’s culture between extrinsic shape and intrinsic essence”in Confucianism hadan far-reaching effect on traditional Chinese view on history. Moral principles politicscaused directly an over-steady community pattern of home state nation, and made itbecome the fundamental feature of traditional Chinese community composition. Although Chinese intellectuals under the contemporary tongue situation remain theclinging feeling to traditional Confucianism as before, it is very hard to become Chinese“State religion”or“State ideology”again for Confucianism for the predicament oftheory and actual. What features the new“Culture China”shall show to the world?Howtradition heads for contemporary age ? As current times goes, “ the SyntheticInnovation更多还原