摘要：本文认为儒家政治哲学应包含（1）儒家政治哲学的仁义内核；（2）儒家政治哲学的天人之基；（3）以仁义的落实为目标的家国理论。
在仁义观上，王安石程颐皆辟取杨墨。王安石坚持仁先义重，以义断仁，同时以公言义，强调公的公共性。程颐则以仁统义、以公言仁，并挖掘内在于仁的公共向度，强调公对私家的肯定。
在天道观上，王安石认为天道的道德价值属性并非其本质属性，因此尽人道未能尽天道。程颐试图将天道与人道（仁义）在本质上同一起来，尽人道即尽天道。在人性论上，王安石和程颐都认为天赋性善；不同的是，王安石认为智愚难移，而程颐认为贤愚可移，前者重智，后者重德。
在家国理论上，王安石以郡县和保甲等法度组织家国，以公义限制君家与万家，从而有效地发展经济，为仁义价值的实现奠定物质基础，由此必然将齐家政治化并对君权加以制度限制。程颐以人伦联结家国，由此必然要求君臣父子化。他强调家的独立性和自主性，家齐而后国治，从而将政治纳入人伦的轨道，并将郡县制度封建化，由此必然走向明德以治国。在义利王霸问题上，二者都贬斥霸道和利心，坚持义利统一并以王道治国。但王安石强调理财以为义，而程颐则在一定意义上肯定了《春秋》中的霸道。
关键词：王安石 程颐 政治哲学 仁义 家国论
Abstract: Thispaper argues that the main content of the Confucian political philosophy should include (1) benevolence and righteousness as the core of the Confucian political philosophy; (2) the theory of The Way and the theory of human nature are foundation parts of Confucian political philosophy; (3) the theory of family and state aiming at carrying the benevolence and righteousness out.
On the view of benevolence and righteousness, both Wang Anshi and Cheng Yi fiercely criticize and slightly accept the thought of Yang Zhu and Mo Zi. Between the benevolence and the righteousness, Wang thinks that the benevolence is prior to the latter but the righteousness should be more important than the former and should control it as well. He also interprets righteousness as selflessness. Therefore, he attaches importance to the publicity of selflessness. By contrast, Cheng claims that the benevolence includes the righteousness and interprets benevolence as selflessness. Thus, he gains an insight into the publicity of the benevolence and regards the selflessness as the protective umbrella of private families.
On theory of The Way, Wang thinks the moral value property of The Way is not the substantial one , thus if one could do whatever the morality ask does not mean he could integrate with The Way. While Cheng try to integrate the principle of human and the principle of The Way as one and the same. As a result, if one could do whatever the morality ask does mean he could integrate with The Way. On the theory of human nature, both Wang and Cheng think good is the human nature. The difference is that Wang thinks that the intelligence differences cannot change by human efforts while Cheng claims that everyone could change his or her intelligence if he or she could cultivate his or her virtue. As a result, Wang thinks intelligence is more important than the moral virtue while Cheng hold the opposite view.
On the theory of family and state, Wang organizes the families into the state by the system of prefectures and counties and neighborhood administrative system. In this system, both the imperial family and Civilian families should abide by the righteous law. As a result, the state could effectively develop the economy and lay the material foundation for the realization of the value of righteousness. And this system inevitably limits the monarchical power and politicizes the regulation of families. By contrast, Cheng connect the families and state by extending the clan relations. Thus，the monarch-subject relationship must be the analogue of the parent-child relation. Cheng emphasizes the independence and autonomy of the families because he thinks that if families being regulated, then the state will be rightly governed. Hence, he puts the politics into the track of ethics and feudalizes the system of prefectures and counties. Under such circumstances, the only way to well govern the state is to cultivate the monarch and common people's virtue. On the arguments of righteousness-benefit and benevolent government –forceful government, both Wang and Cheng denounce the forceful government and greed, they also hold the opinion that the righteousness and benefit could be unified and govern the state by benevolent government. The difference is that Wang thinks developing the economy is for the righteousness While Cheng to some extent accepts the forceful government in The Spring and Autumn Annals.
Key Words: Wang Anshi Cheng Yi political philosophy benevolence and righteousness the theory of family and state
导师：李中华教授
