摘 要
战争与和平的交织是当前国际社会的鲜明特征，总体和平及局部战争已然常态化。军事伦理作为一种规范、制约、指导军事主体从事军事活动的重要方式，在一定程度上能够影响国际局势的走向。军事伦理的本质是自律而非他律，且缺乏一种国际上严格一致的认同和标准，因而其所倡导的道德规范与评价标准在军事活动特别是战争面前显得有些无力。但是，军事"软力量"所提供的一种得到正当性证明的规范和约定是对人类的终极关怀，对今天的国防和军队现代化甚至和谐世界的建设有着十分重要的理论和实践意义。
墨子的"非攻"军事伦理思想在我国军事伦理思想史上独树一帜。墨子以"人之所欲"这一自然性欲求作为其"非攻"军事伦理思想的起点和归宿，认为"人之所欲"即是自然人性，是人自然而然应有的基本权利，生存和繁衍之欲求，即是人之本能驱动。
"人之所欲"显然人人都有，但在"无义战"的春秋战国时期，想要从"欲求"成为"满足",形成一个有理有据、行之有效的理论体系是必要条件。因此，"非攻"军事伦理思想首先分析了实现"富、众、治、安"理想社会的根本条件，明确"民为邦本"的重要价值，充分论证了"人之所欲"的正当性和合理性。其次，墨子围绕"人之所欲"这一自然性欲求，确立了"兴利除害"为"非攻"军事伦理的根本价值取向。墨子将"仁人志士"与"兴利除害"划上等号，认为"功利"是人类活动尤其是军事活动的主旨，并提出"志以天下为芬"、"不惮以身为牺牲"、"扬善弃恶"的本质道德要求，这些理论展现了全社会性的集体主义思想；再次，墨子依据"兴利除害"的价值取向制定了军事战略伦理规范："立义之名，德服天下".他坚持"非攻",却不反对"非战",从发动战争之初衷以及战后所带来的灾难和影响，做出了战争的正义性与非正义性的界定，并提出"非攻"、"备守、救守"和"诛无义"等三重规范，深刻体现了墨子的理性和平主义思想；最后，墨子特别强调了"万事莫过于贵义"的军人道德人格的塑造。除了倡导以"兼爱"为核心的"惠"、"忠"、"信"、"智"五德规范之外，更是注重"身体力行"的修养途径和"以人为镜"的修养方法。
墨子"非攻"军事伦理思想，从主观上讲，其出发点是为了维护"工与农肆"的最基本利益，也就是人基本欲求：生存和繁衍。从客观来看，其有跨越时代的重要意义。虽然"非攻"军事伦理思想也蕴涵了如"兼爱"般的乌托邦主义色彩，存在一定的历史局限性。但它对当今世界仍有着不容忽视的价值。其不但对我军军人道德人格的培养和发展有一定的指导意义，还对我军"和平之师"、"正义之师"道德形象的提升提供了重要的理论依据。同时，其普世的特性，能够与当代国际法思想有机的对接，形成世界性"德与法"的辩证统一，这对现代国际社会关系的处理和世界和平的维护无疑是意义深远的。
关键词：墨子；非攻；军事伦理；人之所欲；兴利除害
Abstract
The weaving of war and peace is a distinctive feature of the current internationalcommunity, and the general peace and local wars have already been normalized.
Military ethics is an important way to regulate, restrict and direct military activities,which can affect the trend of the international situation to a certain extent. Theessence of military ethics is self-discipline and heteronomy, and lack of a strictinternational agreement of identity and standard, and the advocating of moral standardand the appraisal standard in military activities especially war front appear a littleweak. But military "soft power" provides a justification of norms and conventions isthe ultimate concern of human, which has a very important theoretical and practicalsignificance for today's modernization of national defense and the army even thebuilding of a harmonious world.
Mozi's "attack" military ethics in our military ethics history become anindependent school. He is "like" the natural desires as its "the attack" military ethicsthought "the starting point and end-result of, think that" people "is the natural humannature, is the basic rights of people naturally should have. Survival and reproductionof desire, is man's instinct.
" The desire of people "everyone has clearly, but in the spring and autumn periodand the warring states period "no evil", from "desire"to be "satisfied", forming ajustified and effective theory system is the necessary condition. Mozi, therefore, firstof all, the analysis and the use of the rich, the cure, Ann "ideal society's fundamentalconditions, clear the important value of"the people of this ", fully demonstrates thelegitimacy and rationality of "people". Secondly, Mozi around "human desire" thenatural desire, established the "and" as the basic value orientation of "attack" militaryethics. Mozi "people with lofty ideals" and "and" delimit equal, that "utilitarian" ishuman activities, especially the purport of military activities, and put forward the "Chiin the world as the Fen", "afraid of experimenting for sacrifice, abandoned and punishthe evil essence of moral requirements, these theories show collectivism thought ofsociety as a whole. Once again, the Mozi basis "and"the value orientation to developthe code of ethics of the military strategy: "name of justice, de service in the world".
He insisted "non offensive", is not opposed to "non war", start the original intention ofthe war and after the war brought about by the impact of the disaster, and, to make thewar of justice and injustice of the definition, and proposed "non offensive", "bykeeping, saving and guarding"and "punish nonsense"triple specification, deep carvedembodies the Mozi rational pacifism. At the end of the last, Mozi emphasized that "allthings are not too expensive"to shape the moral character of the military personnel. Inaddition to the advocated "universal love"for the core of the Hui, "loyalty,"the letter,"wisdom"five virtues standard, pay attention to the culture method of practicing thepath of cultivation and "from".
Mozi "attack"military ethics, from the subjective aspect, the starting point is tomaintain "the workers and farmers"spreading the most basic interests, namely basicdesire, survival and reproduction. From the objective perspective, it is the timesignificance. Although military ethics thought the attack "also contains such as"universal love "utopianism of the color, there is a certain historical limitations. But itdoes still have nots allow to ignore the value of today's world. It not only on thecultivation and development of our military moral personality has certain guidingsignificance, also for our "peace", "good" moral image provides an importanttheoretical basis. The universal characteristics at the same time, to be able to dockwith the contemporary international law thought of the organic, to form the world thedialectical unification of "Germany and France", the handling of modern internationalrelations and the maintenance of world peace is of far-reaching significance.
Key words: Mozi; The attack; Military ethics; The desire of people; Bringgoodness and remove all evil
目 录
摘 要
Abstract
第一章 绪论
1.1 研究背景
1.2 研究目的和意义
1.3 研究现状
1.4 军事伦理的概念阐述
第二章 墨子"非攻”军事伦理思想形成的历史渊源
2.1 墨子其人
2.2"非攻”思想形成的历史条件
2.2.1"非攻”军事伦理思想形成的社会背景
2.2.2"非攻”军事伦理思想形成的理论溯源
第三章 墨子"非攻”军事伦理思想的核心内涵
3.1"人之所欲”--"非攻”军事伦理理论基础
3.1.1"天从人欲”
3.1.2"人之所欲”与"非攻”军事伦理的内在联系
3.2、"兴利除害”--"非攻”军事伦理的价值取向
3.2.1"志以天下为芬”
3.2.2"不惮以身为牺牲”
3.2.3"弃恶扬善”
3.3"立义之名，德服天下”--"非攻”军事战略伦理规范
3.3.1"非攻”--非正义性战争的批判
3.3.2"诛无义”--正义的战争论
3.3.3"备守，救守”--防御战略的伦理要求
3.4"万事莫过于贵义”--军人的道德人格塑造
3.4.1 以"兼爱”为核心的"惠”、"忠”、"信”、"智”五德--军人武德修养论
3.4.2"以人为镜，身体力行”--修养途径和方法
第四章 墨子"非攻”军事伦理思想的局限性与现代价值
4.1 墨子"非攻”军事伦理思想的局限性
4.1.1"非攻”军事伦理思想的历史局限性："兼爱”--乌托邦理论
4.1.2"非攻”军事伦理思想的理论局限性
4.2 墨子"非攻”军事伦理思想的现代价值
4.2.1 对培养和发展我军军人道德人格之借鉴
4.2.2 对提升我军"和平之师”和"正义之师”的道德形象之价值意义
4.2.3 对构建和谐"地球村”的国际关系处理之启示
4.2.4 与当代国际法思想发展的有机对接--"非攻”军事伦理思想的普世性意义
第五章 结语
参考文献
致 谢
