CAJ | 학술논문

从学术思想性质上将文景之治概括和指称为道家政治、黄老政治、老子政治，是自清末夏曾佑首倡以来至今流行的一个观点，但它是一个见道不见儒的有漏之见，漏掉了指导思想、政治礼乐制度和社会领域的基本事实和儒学存在，因此不能成立。由对春秋时期所谓“礼崩乐坏”的实况和实义省察，可以看出在春秋战国的上层政治变动中，儒家伦理观念依然通行于上下各个人之间，认证儒家伦理社会是其时乃至整个中国传统社会的根基、地基和底子。秦帝国的历史变动及其焚书坑儒并没有颠覆社会的伦常文化结构，没有试图重新改造与铲除这个儒家社会地基，儒家社会依然价值地存在着。汉兴，吏民皆案堵如故，儒家社会继续存在。刘邦称善陆贾《新语》，奠定汉初的政治和思想基础，儒家率先成为指导思想。“无为而治”是儒道共法，是整个汉初政治的统治模式，这个模式是儒道两家共同参与创造的。以“无为而治”为政治模式的文景之治是在刘邦、陆贾奠定的儒家文治思想基础上，在儒家伦理的地基上，在儒家设计的汉廷礼乐制度和以《经》博士为主体的学官教化系统中运行、实施和实现的。文景之治的政治指导思想实际上是儒道双席位制。黄老之学的首席政治代表、关键和领袖人物窦太后的政治权威，保障着文景之治政治指导思想的贯彻落实。就此人事而言，文景之治是道儒并治。但就“无为而治”实施的《诗》《书》经艺仁义内容，就文景之治与儒家思想的全面关系综合而言，则当说儒道并治。
종학술사상성질상장문경지치개괄화지칭위도가정치、황로정치、노자정치，시자청말하증우수창이래지금류행적일개관점，단타시일개견도불견유적유루지견，루도료지도사상、정치례악제도화사회영역적기본사실화유학존재，인차불능성립。유대춘추시기소위“례붕악배”적실황화실의성찰，가이간출재춘추전국적상층정치변동중，유가윤리관념의연통행우상하각개인지간，인증유가윤리사회시기시내지정개중국전통사회적근기、지기화저자。진제국적역사변동급기분서갱유병몰유전복사회적륜상문화결구，몰유시도중신개조여산제저개유가사회지기，유가사회의연개치지존재착。한흥，리민개안도여고，유가사회계속존재。류방칭선륙가《신어》，전정한초적정치화사상기출，유가솔선성위지도사상。“무위이치”시유도공법，시정개한초정치적통치모식，저개모식시유도량가공동삼여창조적。이“무위이치”위정치모식적문경지치시재류방、륙가전정적유가문치사상기출상，재유가윤리적지기상，재유가설계적한정례악제도화이《경》박사위주체적학관교화계통중운행、실시화실현적。문경지치적정치지도사상실제상시유도쌍석위제。황로지학적수석정치대표、관건화령수인물두태후적정치권위，보장착문경지치정치지도사상적관철락실。취차인사이언，문경지치시도유병치。단취“무위이치”실시적《시》《서》경예인의내용，취문경지치여유가사상적전면관계종합이언，칙당설유도병치。
The Reign of the Empire Wen and Jing, from the perspective of its academic nature, can be summed up as politics of Daoism, or Huang and Lao, or Laozi, which is a popular view among scholars during the 20th century ever since its initial prop-osition by Xia Zengyou at the end of the Qing Dynasty.However, the view has its own limitations in ignoring the basic facts of guiding thoughts, systems of politics and ritual and musical ceremony, as well as the existence of the Confucianism.Concerning the moral degeneration of the society in the Spring and Autumn Period, Confucian ethical idea gained its dominance throughout all nations despite political changes, indicating that it is the foundation of the traditional society in China.The incident of“Burn-ing of Books and Burying of Scholars” in Qin Dynasty, too, did not overturn the cultural structure of social ethics and Confu-cianism played a core role in the superstructure of the society.It comes to be the same case in Han Dynasty.Confucianism took the lead in becoming the guideline of politics and ideology.The idea of“to govern by doing nothing that goes against nature”proves to be the ruling pattern of politics at the beginning of the Han Dynasty, which is, by its nature, the product of both Con-fucianism and Daoism.Under the framework of Confucian ethics and system of ritual and musical ceremony, the political guide-line of the Reign of the Empire Wen and Jing is indeed manifested in a co-existential manner.Empress Dowager Dou, the politi-cal authority of the empire, guaranteed the priority of the Daoism over Confucianism as the ideological guideline of the country. However, concerning the implementation of the idea“to govern by doing nothing that goes against nature” and the overall rela-tionship between the Reign of the Empire Wen and Jing and Confucianism, the Reign of the Empire Wen and Jing turns to be both Confucianism and Daoism-governed.