《文子》的政治思想体系  

Political Thought System in Wen Zi

作　　者：周耿[1] 

机构地区：[1]北京师范大学价值与文化研究中心、哲学与社会学学院,北京100875

出　　处：《北京师范大学学报（社会科学版）》2014年第3期108-114,共7页Journal of Beijing Normal University(Social Sciences)

基　　金：中国博士后科学基金第43批资助项目“先秦道家价值观研究”(2013M530544);教育部人文社会科学重点研究基地项目基金“先秦主流价值观的奠基与变迁”(10JJD720004);教育部人文社会科学研究青年基金项目“道家研究与国家文化软实力建设”(12YJCZH079)

摘　　要：《文子》理想社会的多层次性直接影响着其政治措施的多层次性。"以道治天下"是无为政治的理想措施,无为以自化、循理顺性以牧民,分别从内在心性与外在行为上构成了这一理想措施的两个层面。鉴于理想化措施与社会现实紧迫性之间的反差,《文子》不得不采取次一级的政治手段:"守德""上贤"、提倡仁义以治国,"正法"以治国。在吸收儒家之德治思想与法家之法治思想的同时,《文子》始终把道治精神贯穿德治与法治之中。无为政治的理想措施与现实手段共同构成了《文子》多层次的政治思想体系。The multi-layered ideal society in Wen Zi ,work by Master Wen who was Lao Zi＇s disciple and lived at the same time of Confucius,has direct impact on his multi-layered political measures. ＂To govern a country with Taoist ideology＂is the ideal measure of his inactive politics, which contains two levels of ideal measures：self-nurturing （internal temperament）and natural going （external behavior）to foster the mass. In contrast with those idealistic measures, however, the imminence of so- cial reality demands some further political means, such as morality,veneration for gentlemen, benevolence and courtesy, and just administration. By assimilating the thought of Confucius and the Legalists, Master Wen always insists on the political philosophy of Taoist government.

关 键 词：《文子》 政治思想体系 道 德 法 

分 类 号：B1[哲学宗教—世界哲学]