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经学对汉代政治的意义,在于奠定了汉代政治的价值基础。汉武帝第三策问,董仲舒对之日:“今师异道,人异论,百家殊方,指意不同,是以上亡以持一统;法制数变,下不知所守。臣愚以为诸不在六艺之科孔子之术者,皆绝其道,勿使并进。邪辟之说灭息,然后统纪可一而法度可明,民知所从矣。”①与之相对应者,为罢诸子博士,独尊五经博士,并设立博士弟子生员。自此之后,五经成为汉代政治的大宪章。但有汉一代,诸子百家可以自由传播,佛学也可西来东土,绝不因儒术独尊,而受任何压迫。盖所谓罢黜百家,独尊儒术者,不是将儒家立为意识形态,政教合一而排斥其他学说,而是从政治上确立经学为治国理念。兹以《孝经·圣治章》“天地之性人为贵”一句为例,看经学作为一种治国理念,如何影响政治实践。
The significance of Confucian classics to the politics of the Han Dynasty lay in the foundation of the value of politics in the Han Dynasty. Han Wudi third policy, Dong Zhongshu on the day: “This division is different, differences of opinion, one hundred different side, pointing different, is to die in order to maintain unity; the legal system changes, under the unknown. They think that all those who are not in the six arts of Confucius, those who are extremely good, do not make progress .Evil prophecy to destroy, and then the discipline can be specified, the people know from the carry. ”① Correspondingly Who, for the strike Philosophers, only five disciples, and the establishment of Dr. disciple. Since then, the Five Classics became the Magna Carta of the Han Dynasty politics. However, there are generations of Han and Han dynasties, and hundreds of philosophers can spread freely. Buddhism can also be brought from the West to the East and never suffer any oppression because of Confucianism alone. To cover up the so-called “one hundred” and “respect only Confucianism” is not to establish Confucianism as an ideology but a combination of politics and religion and to exclude other theories. Instead, it should establish the Confucian classics as the idea of running a country by politics. Let’s take the sentence of “Book of Filial Piety and Holy Communion” and “the people of heaven and earth are noble” as an example to see how theology as a kind of governing idea affects the political practice.