天子之位与政治中央集权的确立——试论作为政治理论家的韩非子  

The Position of the Son of Heaven and the Establishment of Political Centralisation-An Attempt to Discuss Han Feizi as a Political Theorist

作　　者：李欢 Li Huan

机构地区：[1]中国人民大学国际关系学院

出　　处：《政治思想史》2024年第1期73-86,198,199,共16页Journal of the History of Political Thought

基　　金：国家社会科学基金重点项目“比较视野下的大一统政治理论研究”(22AZZ001)的阶段成果。

摘　　要：作为周秦之变的总结者,韩非子在多元权力逐渐覆灭、单一主权逐渐形成的历史过程中为政治理论奠基。韩非子建构了作为政治顶峰的天子,同时也从权力斗争、圣人之道、治理结构三个层面消解了作为特殊性个体的天子;在将“天子之位”视为政治中央集权的同时,天子本身又成了政治中央集权的工具。由此出发,不仅可以解释对皇权进行制度约束的合理性,也为秦汉之后的士大夫政治与礼法秩序开放了理论空间。As the summariser of the Zhou-Qin transition,Han Feizi laid the foundation of political theory in the historical process of the gradual destruction of multiple powers and the gradual formation of a single sovereignty.Han Feizi constructed the Son of Heaven as the pinnacle of politics,and at the same time dissolved the Son of Heaven as a special individual from the three levels of power struggle,the Way of the Sage,and the governance structure.While considering the“position of the Son of Heaven”as the centralisation of politics,the Son of Heaven itself became the tool of the centralisation of politics.From this point of view,it not only explains the rationality of the institutional constraints on imperial power,but also opens up theoretical space for scholarly politics and the order of rituals and laws after the Qin and Han dynasties.

关 键 词：天子之位 政治中央集权 韩非子 主权理论 礼法秩序 

分 类 号：B226.5[哲学宗教—中国哲学] D092[政治法律—政治学]