| 摘要: | 本文主要探討韓非哲學的秩序建構，而要討論時得先設定論域，因為《韓非子》此書為其學派作品，即便學派宗旨於韓非思想，就概念認知以及系統建構與政策推行上，各學者並不相同，為避免矛盾，而使體系一致，本文首先會經由學者的研究考證，將比較符合為韓非本人的作品作個篩選。在設定論域後，則嘗試將韓非哲學作個梳理，以其回應韓非哲學的秩序建構。
本文第一章第一節為敘述研究動機，第二節為簡述脈絡，包含文化、現實、哲學等因素，第三節為鎖定《韓非子》的文本論域，第四節則為眾多學者評論。第二章第一節則說明韓非的歷史背景與思想，第二節講述法家先驅：子產、李悝、管仲、吳起，第三節說明韓非法家所參照的主要代表：商鞅、申不害、慎到。第三章為韓非之批判，主論先秦各家，第一節批判先秦各家：墨、陰陽、工商、名、兵、縱橫家，第二節批判儒、道二家，第三節說明政治秩序與道德秩序，就概念上與側重上，解釋韓非選擇以政治秩序作為主角以及涵攝道德秩序，而討論點會著重於賢與勢，德與刑，王與霸。第四章為韓非之建構，第一節講述自為的人性觀與變古歷史觀，第二節論述富國強兵與君國一體，第三節說明重要核心「法術勢」與法家理想。第五章則對韓非之理論作深刻反省與批判，第一節探討君勢失控與人治困境，故援以道生法的補足，第二節探討君、臣、民利益不同，而互相衝突，故嘗試分析法家「利」的道德價值與引導，第三節則以「中正之道」與「定靜工夫」來補足，此概念本身即為法家之「道德」價值，韓非未必要為了政治秩序而解消道德秩序，筆者也期許由「中正」之道的概念能理解出，儒法二家有共同的道德價值與理想，不必流於意識形態的對立分化，而該互補互助。最後，則為結論，對此論文之主旨章節作總結，文末為參考資料。;The object of this article is to illustrate the order and the construction of Han Fei philosophy. The foundation and the features of Han Fei are explained in detail. And because Hanfeizi is a book of the Han Fei′s school of thought, one have to set up a discussed field first. To consistent the studies on conceptual cognition, systematic construction and policy implementation, the intention of this paper is to survey the papers that are more suitable for Han Fei. Then, try to sort out Han Fei philosophy to response its order and construction.
The first section of the first chapter describes the motivation of the research. The second section is about the context, including culture, reality, philosophy, etc. And the third section is to discuss the text field of Hanfeizi. The final section of the first chapter is the comments of the scholars. And the first section of the second chapter explains the historical background and the thought of Han Fei. The second section describes Legalists pioneers, Zi Chen, Li Kui, Guan Zhong, Wu Qi. The third section describes the principal representatives of Han Fei Legalists, Shang Yang, Shen Buhai, Shen Dao. And Chapter third is to talk about Han Fei′s criticisms for the pre-Qin, including Mohism, the Yin-Yang School, Mingjia, Bingjia, Political strategists, Confucianism and Taoism. Explains why Han Fei chose the political order as the main character which contains the moral order, then focus on virtue and power, morality and punishment, the Way of the Kings and the Way of the Lords Protector. The fourth chapter start with construct conceptions of Human Nature and History. Discusses the Military Economy and the lord and the country as one, and analyzes the relationship between "the Law, the Power, the Technique " and Legalists ideal. And the final chapter of this paper aims at providing a deep reflection and criticism on Han Fei′s theory that explains the benefit of the king, the courtier and the people are conflicting with each other to analyzes Legalistic moral value and Tao forms the Law. The third section of the fifth chapter is talk about how do "moderation " and "dingjing" become Legalistic moral value that Han Fei may not digest the moral order to the political order. It is concluded that may discover Confucianism and Legalism have the common moral value and ideal by "moderation ". At last, presents the results and conclusions of thesis, as well as extension questions related to this topic. |
