【作者】 郭晨；

【导师】 徐庆文；

【作者基本信息】 山东大学 ， 中国哲学， 2022， 硕士

【摘要】 贾谊生活在大局刚定的汉代初年,“黄老思想”使社会得以调养生息,但社会同时面临着诸多社会矛盾,如边境问题的困扰、诸侯王的僭越、社会风俗的败坏;内忧外患下,统治者更需要为其政权合法性、政治稳定性谋求新依据。贾谊经过对历史的反思和现实的考量,注意到国家长久不仅要依靠军事力量,更需要礼义之道,因此,他重归儒家传统,提出了其理想的政治构想,即以“礼”建构帝国皇权政治秩序,通过以礼为教的实现方式,将抽象的“礼”进一步具体化,使“礼”可以贯通社会各个领域,进而建立良好的文化秩序,以加强皇权意识形态来巩固政治秩序。贾谊的礼教思想以儒家为核心,吸取了道家以“道”为核心的本体论,为“礼”找到了形上根据。贾谊认为,在本体论层面,“道”是最高本源,以“德”为载体。“德”有六理,六理是“德”的具体条目,本于内为六法,显于外为六行,即仁义礼智信乐,这些德性是先天赋予的。在现实层面,“道”是一般的普遍的原则,以某种规律或规则彰显,礼则是“道”在政治上的体现;“德”多指“道”落实到个人德性之“应当”,道德的培养在于对圣王之道和成就理想人格的道德实践。作为外在形式的礼与内在道德价值内外贯通,只有作为外在规范的礼化为个体的道德自觉,民众才能真正对当下的社会秩序达到价值认同和情感认同。贾谊认为人皆有成圣成贤的可能,其对人性的思考与认识杂糅了孔孟荀三者的特点,自然之性保证了人性的平等,材性为个体能接受教化提供了可能,因此尤其强调环境、良师和自我努力对个体德性的影响。贾谊礼教思想具体内涵进而展开为仁德之教、缘善之教、六艺之教,不仅强调道德仁义对个体德性培养的意义,也突出了在道德培养过程中对个体道德情感的注重。在此指导下,礼教的实现途径是“心未滥而早谕教”,个体应在性之本然状态下及早接受教化,性就容易化之成善。善是理想人格的表现,个体既要知善、缘善,更要行善。行善是将对善的认知落实在具体实践中,作为行为结果需要与行为动机保持统一,将德性修养与德性实践相贯通,将外在的制度规范内化为自身的行为规则。贾谊谈礼教是希望通过礼培养人的德性,他不主张以严苛的政令、强制性的手段来制服,而通过礼的内化使人心与人性合乎人情、合乎天理的发展。以礼为教使得礼的观念得以普及,礼得以化民成俗、培养人的道德品质。贾谊之礼通过建立合理的人际关系保证社会秩序,但整体思想过于理想化。主要表现为具有明显的等级性和尊君之势,以致于其礼教思想在导人情性的同时也呈现出追求“等级和谐”的倾向,对于民的重视反而凸显了君主至高无上的权力和道德,礼教很大程度上流于道德宣传;加之未处理好天在整个思想中的位置,也少言汉初流行的阴阳五行观念,最终使得其礼教思想的说服力大大降低。更多还原

【Abstract】 Jia Yi lived in the early years of the Han Dynasty when the overall situation had just been decided.The "Huang-Lao Thought" enabled the society to recuperate,but the society faced many social contradictions at the same time,such as the troubles of border issues,the arrogance of princes and kings,and the corruption of social customs,the rulers need to seek new basis for the legitimacy and political stability of their regime.After reflecting on history and considering the reality,Jia Yi noticed that a country not only depends on military power,but also needs etiquette and righteousness for a long time.Therefore,he returned to the Confucian tradition and put forward his ideal political concept,that is,to build a "ritual" The imperial political order of the empire,through the realization of rituals,further concretizes the abstract"rituals",so that "rituals" can penetrate all fields of society,and then establish a good cultural order to strengthen the ideology of imperial power to consolidate the political order.Jia Yi’s thought on etiquette takes Confucianism as the core,absorbs Taoism’s ontology with "Tao" as the core,and finds a metaphysical basis for "ritual".Jia Yi believes that,at the ontological level,"Tao" is the highest source,with "Virtue" as the carrier."Virtue" has six principles,and the six principles are the specific items of"virtue".Originally,there are six laws in the inside,and six elements in the outside,that is,benevolence,righteousness,courtesy,wisdom,faith,and happiness.These virtues are conferred by nature.At the practical level,"Tao",as a broad social principle and political concept,manifests as the absolute inevitability of code of conduct and quality,and ritual is the political embodiment of Tao;"Virtue" mostly refers to the implementation of "Tao" into personal virtue It should be ",the cultivation of morality lies in the moral practice of the Way of the Holy King and the achievement of the ideal personality.The ritual as an external form is connected with the internal moral value internally and externally.Only when the ritual as an external norm is transformed into the moral consciousness of the individual can the public truly achieve value and emotional recognition of the current social order.Jia Yi believes that everyone has the possibility to become a saint and become a sage.His thinking and understanding of human nature are mixed with the characteristics of Confucius and Mencius.The influence of environment,mentoring and self-effort on individual morality.The specific connotation of Jia Yi’s etiquette teaching is further expanded into the teaching of benevolence and virtue,the teaching of predestined kindness,and the teaching of six arts,which not only emphasizes the significance of moral benevolence and righteousness to the cultivation of individual morality,but also highlights the emphasis on individual moral emotion in the process of moral cultivation.Under this guidance,the way to realize the etiquette is "to teach at an early age".Individuals should receive education as soon as possible in the natural state of sex,so that sex can be easily transformed into goodness.Goodness is the manifestation of ideal personality.An individual must know goodness,be karmic with goodness,and do goodness more.Doing good is to implement the cognition of good in specific practice,as the result of behavior,it needs to be unified with the motivation of behavior,connect moral cultivation with moral practice,and internalize external institutional norms into its own behavior rules.When Jia Yi talked about etiquette,he hoped to cultivate people’s virtues through etiquette.He did not advocate the use of strict decrees and coercive means to subdue them,but through the internalization of etiquette,people and human nature could develop in line with human feelings and natural principles.Taking propriety as teaching makes the concept of propriety popularized,and propriety can be transformed into a custom and cultivate people’s moral character.Jia Yizhili ensures social order by establishing reasonable interpersonal relationships,but the overall thought is too idealistic.It is mainly manifested in the obvious hierarchy and the tendency to respect the monarch,so that while its etiquette guides human nature,it also shows a tendency to pursue "hierarchical harmony",and the emphasis on the people highlights the supreme power and morality of the monarch.To a large extent,it is a moral propaganda;in addition,the position of heaven in the whole thought is not dealt with,and the yin and yang and the five elements are rarely spoken,which greatly reduces the persuasiveness of his etiquette thought.更多还原