從「任勢為治」說的形成論韓非思想的蛻變

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题名:	從「任勢為治」說的形成論韓非思想的蛻變
作者:	邱黃海;Hwang-hai Chiu
贡献者:	哲學研究所
关键词:	《韓非子》思想的解釋學;發展的觀點;青年與成熟韓非;任勢為治;Hanfei Tzu;mature Hanfai;Ren-Shi-Wei-Jh;etc.;Te-Jh (ruling based upon the ruler’s moral culti;Fa (Law);Li-Jh (ruling in terms of the ruler’s practice o;Shi (political position);Chuang (political power);hermeneutics;young Hanfei;dynamical interpretation
日期:	2007-07-02
上传时间:	2009-09-22 09:20:35 (UTC+8)
出版者:	國立中央大學圖書館
摘要:	本文的目的有二:第一，分析《韓非子》思想之解釋的特殊處境，並進而建構韓非思想的解釋學；第二，依據《韓非子》思想的解釋學以文獻分析地說明韓非思想發展的轉折關鍵。韓非思想之解釋有三個處境。首先，這樣的解釋是一個哲學史的解釋。其次，先秦哲學古典的思想是透過古典中的歷史語言而表達的，而先秦古典的文言一定要通過訓詁才能了解。因此，本論乃以戴震與孟子的相關論說為引子，以哲學地反省義理與訓詁的分際，並進一步地展示先秦哲學古典研究之跨學科的特質。最後，歷來對《韓非子》思想之研究的主流皆採取一種靜態的觀點以了解書中各篇的思想。但這樣的觀點卻無法處理《韓非子》各篇含有許多彼此矛盾不一致的思想因子的事實。本論是在周勛初、鄭良樹之後，採取發展的觀點以解釋《韓非子》各篇文獻的第三個嘗試。本論的成果是文獻分析地證成了韓非思想前後兩期的發展。青年韓非基本上是在黃老之學的義理架構下思考國君的領導力問題與統治理想，成熟韓非的所有思想則是環繞著權勢意識以及以之為基礎的「任勢為治」之領導與統治理想而展開的。 The purpose of the study is twofold. First, it proposes to understand the situation in interpreting of Hanfei Tzu (295?BC~233BC) .And second, by this study, based upon a analysis on his works, I try to establish up the foundation for interpreting of Hanfei’s thought with a developmental view. There are three kinds of way in interpreting Hanfei: first of all, to do it by taking a historical approach; secondly, interpreting it by notifying and at the basis of the characteristic of the language in his time. And thirdly, differently from the general way of understanding Hanfei, taking a developing view to interpret his thought. In methodology, this study refers to the above ways, but in the main part of this dissertation, I especially focus on the third way. However, differently from the two scholars who have taken such a way, I will first make an analysis deeply into Hanfei’s basic concern, (corresponding to it, he made his claims,) in each of his works, and his main concepts, and then, organize them according to the discursive change in Hanfei’s basic concerns and ideas. My conclusion is that there is a big developmental change between young Hanfei and mature Hanfei in basic concern and thoguht. The young Hanfei is basically effected by the thought of Huang-Lao Daoism and, under the influence, to think about the leadership and ruling problem, and the political ideal. And, the mature Hanfei, on the other hand, holds “Ren-Shi-Wei-Jhi” (fully actualizing the ruler’s extremly political power being the only way to effectively rule a country—except it, nothing, including education and culture, is valuable and helpful for ruling ) as the ruling and political ideal on the consciousness of the importance of political power and position.
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