【作者】 刘燕；

【导师】 宇汝松；

【作者基本信息】 山东大学 ， 中国史， 2016， 硕士

【摘要】 荀子是先秦时期继孔孟之后的又一位儒学大师,其思想是对先秦时期各家思想,尤其是对儒法两家思想的继承与发展。通过对儒家之礼与法家之法的扬弃,在儒家礼的基础上,把礼法有机地融合于自己思想中,形成了以“礼”为核心,以“法”为辅的哲学思想。而君民关系思想附属于礼法思想,基本上是围绕礼法思想来展开论述的,形成了“尊君”、“爱民”的关系理论。同时君民对礼法所产生的作用同样不可忽视。礼最早产生于原始社会时期的祭祀文化。经过夏商周三代统治者的改造,基本上成为了它们治国思想的核心。但到了春秋战国,礼崩乐坏的社会现实使得以孔孟为代表的儒家开始对西周时期的礼文化进行大肆改革和新的诠释,赋予了“礼”以新的概念,使礼道德化。法起源于原始社会时期的部落战争,于夏商周时期发展成以刑为主的服务于、附属于礼治的法律制度。春秋战国时期法家将法从礼治中独立出来,形成了服务于君主的独立的法治理论。荀子意识到儒家的礼已经脱离了现实而偏向道德化,他们过于依赖于个人的道德修养,而忽略了外在的强制作用,同时法家在各国政治实践中的效果又显而易见。于是荀子将法吸收到礼中,使礼具有了制度性的内涵,而法又能受到礼的约束。荀子的礼法思想同时以人之性恶为理论前提,以圣王为源,共同作为政治制度而用于社会治理中。但礼法在荀子心中的地位不同,礼是法的指导原则,而法仅仅是对礼不足之处的补充。经过荀子的改造,礼的外在约束力加强,而他对礼法融合的尝试对后世内儒外法治国方略的形成产生了深远影响。君民关系思想最早萌芽于夏商周。在这一段时期,统治者在神化君权的同时也认识到了民众的重要性。先秦时期的君民关系思想基本上以民本为主,尤其到了春秋战国,兼并战争的激烈与国家的频繁更替,使思想家们进一步看到了民与君之间的相互制约。荀子的君民关系思想充分认识到了君与民各自的作用。他认为君是礼义法度的源头,是臣民效仿的榜样,因而尊君是必要的,但同时尊君也要以礼义道义为前提。民是君统治的对象,但是民所起到的作用也不可忽视,君为舟、民为水正是荀子对民的重要性的形象表达。民是国家富强、君权稳定的根本,君依赖于民,因而爱民也是必要的。尊君与爱民同时存在于荀子思想中,这并不矛盾。在政治统治过程中,因为只有君具备相应的才能,所以以君为尊,而在维持君权稳定方面,民心所向才是基础,所以要爱民,以民为本。荀子的礼法思想与君民关系思想都是荀子思想中的政治思想精华。君民关系的处理是通过礼法来完成的,同时君民又是礼法得以运行的主体,君民与礼法之间有着紧密的联系。更多还原

【Abstract】 Xunzi is a master of Confucianism after Confucius and Mencius in pre-Qin period. His thoughts is the Inheritance and development of the thinkers of the pre-Qin period, especially Confucianism and Legalism. Through the sublation of Confucian rites and the law of the Legalists, Xunzi formed the thoughts that rites as the core and law as the supplement who integrated of etiquette and the law into his thoughts on the basis of Confucian rites. The thoughts of the emperor-people relations belongs to the thought of rules and etiquette that was expounded around the thought. He formed a theory about respecting emperor and loving the people. And it can’t be ignored that emperor-people relations have great effects on the rites and law.Cultural ceremony developed from the primitive culture of sacrifices. After the transformation from the rulers of Shang and Zhou, the theory of ruling the country with etiquette is the core of statecraft. But in the Spring and Autumn, because of the "rites collapsed and music disappeared" of social reality, the Confucianism represented by Confucius and Mencius began to reform wantonly and gave a new interpretation on the ritual culture of the Western Zhou Dynasty that they gave a new concept to the etiquette and moralized it. The law originated with the tribal war of primitive society. During the Xia, Shang and Zhou, the Legalists formed a independent theory of law to serve the monarch, that the law is independent from the culture of rite. Xunzi aware of that Confucian ritual had become unrealistic and been biased toward moral. They are dependent on individual morality deeply, while ignoring the role of external coercion. In the same, the effect in national political practice from the Legalism is obvious. The law was assimilated into the etiquette by Xunzi that the etiquette has institutional connotation, and law was restrained by it. The theory that human nature is evil was the theoretical premise, while the sage-king was the origin, of the thought of etiquette and law of Xunzi as a political system for governance simultaneously. But they had different status in Xunzi’s hearts. The etiquette is the guiding principle of law, but the law is complementary tools only. After transformation of Xunzi, the etiquette’s binding was stronger. His tries about fusing the etiquette and the law has had a profound and lasting influence on the Confucian strategy of running a state about Internal Confucianism and external law.The thoughts of emperor-people relations originates from the Xia, Shang and Zhou. In this period, the monarch who has the apotheosis of rights also recognized the importance of the people simultaneously. In pre-Qin period, the thoughts of emperor-people relations was based on the people. Especially in the Spring and Autumn, the thinkers saw the mutual restraint between the people and the king further because of the frequent replacement of the states and the fierce annexing warfare between them. The thoughts of emperor-people relations of Xunzi fully aware of the respective roles of the king and the people. He believes that the king is the source of the etiquette and the Law, that is the example of the people. So respecting emperor is necessary on the understanding that he must have etiquette and moral. People is the rule of object., and the role played by the people can not be ignored. The metaphor that the king is like a boat and the people are like water was used to describe the importance of the people. The people is the fundamental of prosperity and stable power of monarch. The monarch depends on the people, so loving people is necessary. This is not a contradiction that the thoughts of respecting emperor and loving people all present in Xunzi’s thoughts simultaneously. During the political practice, we should respect the monarch because of the monarch’s appropriate talent. In the aspects of stabilizing the monarchy, loving people is fundamental because the common aspiration is the basis.All of the Thoughts of rite and law and the theory of emperor-people relations is Essence of Xunzi’s Thoughts. The relationship between the monarch and the people is settled by etiquette and law, while the Monarch and the people is the subject to run the rite and law, that they are closely linked.更多还原