A 在线欧美影视高清观看
2024-09-07 22:45:07
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A 在线欧美影视高清观看剧情介绍:
汉代礼治作为一个完整的思想体系,作为全新的价值系统,其形成有一个漫长的过程。宏观地看,整个两汉社会历史和思想文化的发展,就是一个礼治思想体系和价值观念逐渐形成的过程。这个过程,大致可以分为这样几个阶段:孕育阶段——从高祖立国到文景时期(西汉前期);确立阶段——从武帝罢黜百家,独尊儒术到宣帝时期石渠阁会议和《礼记》的定稿及其流行(西汉中期);成熟阶段——东汉章帝时期白虎观会议及《白虎通义》的出现。其间,官吏选拔制度和其他相应的政治、社会制度的建立和健全,伴随其中。限于篇幅和论述的重心,本文主要从礼治思想和礼治秩序的层面论说问题。
1.礼治孕育阶段:从高祖立国到文景时期
西汉高祖立国以后,叔孙通、陆贾、贾谊等人所做的工作,属于礼治初创阶段。
草莽出身的刘邦,最初并没有认识到儒学对于巩固统治者利益的作用,并不懂得儒学的守成价值。经过儒生们的开导,才真正明白了其间的道理。根据史书记载,陆贾针对高祖不喜儒学的毛病,“时时前说称《诗》《书》”。被高祖痛骂:“乃公居马上而得之,安事《诗》《书》?”陆贾居然大胆对曰:“居马上得之,宁可以居马上治之乎?且汤、武逆取而顺守之,文武并用,长久之术也。……乡使秦已并天下,行仁义,法先圣,陛下安得而有之?”[131]高祖和陆贾的这场争论,实质上是如何看待儒学的守成功能的问题,大而言之,是如何看待礼治的功能。好在高祖有点文化自觉的意识,尽管面对陆贾的诘难颇为不快,但仍然要其著书阐明秦亡汉兴的道理,以及历史上的经验教训。于是,“陆生乃粗述存亡之征,凡著十二篇。每奏一篇,高帝未尝不称善,左右呼万岁。号其书曰《新语》”[132]。陆贾《新语》新在什么地方?从总体上看,就是新在针对秦朝灭亡的历史教训,明确提出了尚德行仁的治国方略,认为“天道不改而人道易”。国家社会治乱的关键,在于“行仁义,法先圣”。“危而不倾,佚而不乱者,仁义之所治也。”[133]仁义之治,当然是礼治。陆贾所倡导的礼治,主要是指治国方略,同时也涵摄着以儒家仁义为核心的价值取向。值得注意的是,陆贾强调“文武并用,长久之术也”。过去不少论者认为这是陆贾思想中儒道兼综或者儒法并用的表现,其实,这是儒家思想自先秦荀子以来形态更新的必然结果,是儒家思想的本质表现。在荀子那里,既隆礼,又重法,但法从属于礼,礼统率着法。荀子所谓“礼者,法之大分,类之纲纪也”[134],便是明证。荀子既认为“法者,治之端也”[135],更强调“礼”是“强国之本”[136]“人道之极”[137]“国之命在礼”[138]。这些,说明作为战国末期儒家思想集大成者的荀子,实际上主张治国之道在于文武并用。明白了这个道理,我们就不难看出陆贾文武并用、董仲舒德主刑辅、汉宣帝“霸王道杂之”思想的发展逻辑,从而也就不难理解儒家礼治的某种特质。
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