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| 文章编号：1672-3104(2010)04-0021-05 |
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天师道“佐国扶命”政道观的特点和意义研究 |
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周德全 |
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（四川大学道教与宗教文化研究所，四川成都，610065） |
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| 摘 要： 南北朝时期，天师道提出了“佐国扶命”的政道观，形成了“神圣即世俗，世俗即神圣”的“道俗合一”政道价值取向，主张以“尊王”“尊礼”来解决天下“长治久安”与个人“长生久视”之间的紧张和冲突，承认王权在“神圣”和“世俗”两个领域中的至上性，这一主张适应了王权的政治和儒家的伦理道德要求，标志着道教从此摒弃了原始道教那种试图建立自己理想社会的政治主张，为天师道获得合法性社会地位及道教成为中国封建社会文化与政治正统开辟了道路，并为中国传统文化最终形成以君权至上为基础儒释道三足鼎立的社会文化模式奠定了基础。 |
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| 关键词： 传统文化；道教；天师道；政道观；寇谦之；陆修静；佐国扶命；道俗合一 |
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On the Characteristics and significance of the Heavenly Master Taoism’s Taoist Political Concept “Benefiting Both the Country and the Individual” |
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ZHOU Dequan |
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（Institute of Religious Studies of Sichuan University, Chengdu 610065, China） |
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| Abstract: During Southern and Northern Dynasties period (420－589), the Heavenly Master Taoism brought forward “Benefiting Both the Country and the Individual” as the Taoist political concept which claimed "The sacred be the secular and the secular be the sacred "known as for " Dao(the Way) and lay be in one " , granting the royalty to be the absolute authority in both areas of the “sacred” and the “secular” so as to solve the tensions and conflicts between the “fate of the country” and the “fate of the individual” by advocating “respecting the emperor” and “respecting the rituals”. The Heavenly Master Taoism became accessed to the legitimacy of the existence of social status. This marked the subordination of Taoism to the feudal political order ,Taoism from then on had given up to the theory of establishing an independent religious ideal society and laid the foundation for the traditional Chinese social and cultural patterns as the monarchical supremacy to the throne thus making Confucianism, Buddhism, Taoism to be the “three pillars”. |
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Key words: hinese traditional culture; Taoism; the Heavenly Master Taoism; the Taoist Political Concept; Kou Qianzhi; Lu Xiujing; “Benefiting Both the Country and the Individual”'; “Dao(the Way) and lay be in one” |
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