道德是人类不断追求和探索的一个古老而永恒的主题，作为人类社会演化进程中的产物，道德是调节人与人之间相互关系的规范，并与每个人的日常生活息息相关。在中国传统文化中，道德及道德观念始终重要地位。公羊学是两汉最具代表性的学说之一，以董仲舒和何休为代表的公羊学家在继承先秦诸子道德思想的同时，又结合大一统和中央集权的王朝政治背景进行了进一步改造发挥，对汉代政治及社会产生了重要影响。 汉代公羊学有关道德的论述并非单纯的道德说教，而是意在为其施政理念提供支撑以便统治者更有效地维护王朝统治，因此相对侧重与政治密切相关的道德规范。总体而言，公羊学道德观念具有整体性，是上至君主下至普通民众各行其道的完整体系。简言之，公羊学道德观念以“性有善质而未能善”的人性论为出发点，以《春秋公羊传》中的事件作为论据，结合天道阴阳的理念，以“仁”“义”为核心进行道德体系建构。公羊学道德观念整体上具有汉代公羊学思想的基本特征如以天人感应、阴阳五行言事以及注重权变和致用性等，同时在两汉公羊学的发展过程中，不同阶段的道德观念也展现出不同的特点。如董仲舒从天人感应出发论述道德人性的由来并试图构建由内在修养及外在行为的道德体系，《白虎通》将这些道德观念加以制度化和规范化，而何休关于道德的阐述则集中于较为具体的政治及家庭伦理道德，并用以解释《公羊传》义理。 本文正文分为六章，第一章为作为汉代公羊学道德观念思想渊源的先秦道德观念概述。后面五章分别论述汉代公羊学的人性论、仁义观、政治道德、家庭道德和道德教化思想，在阐述公羊家道德理念的同时分析公羊学者对先秦诸子道德观念的承袭与发展，以及在统一王朝背景下提出的新见解。其中第二章为汉代公羊学人性观念，人性论是公羊学道德观念的基础，董仲舒通过天人感应的理论论证了人性和道德的来源。天是万物的本源，人象天而生，天人间具有相似的属性。人之性情对应天道阴阳而来，“性”是“阳”的体现，被认为是人性中“善”的成分，“情”作为“阴”的象征，则体现“恶”的一面。人性中所具有的善的潜质为道德的形成奠定了基础，但“善质”并不是真正的“性善”，只有通过后天教化才能实现外在的善，同时“性分三品”则为道德教化提供了可能。 第三章为汉代公羊学仁义观念，“仁”与“义”是公羊学最重要的道德德目，被认为是上天意志和《春秋》大义的直接体现。仁是天的固有属性，进而通过天人感应成为人的内在品性。义为适宜之义，主要表现为恰当的行为。仁的内涵在于爱人，义则是对自我的约束，通过践行仁义之道，能够进一步实现其他道德规范。 第四章和第五章分别为汉代公羊学的政治道德观和家庭道德观。政治道德和家庭伦理道德是公羊学着重论述的两类道德规范。政治道德以王权天授和君尊臣卑的等级规范为前提，强调臣下对君主的忠诚。同时君主应当奉行仁政，实施“德主刑辅”的治理模式，并将儒家理念应用于司法实践。家庭伦理道德以孝道为核心，强调子女对父母、妻子对丈夫的服从。作为一种政治理念，公羊学的政治道德与家庭道德并不能截然分开，在家国同构的模式下，“孝治天下”成为汉朝的基本国策。忠与孝被连接在一起，孝被认为是忠的前提，忠则是孝的必然结果，这使得家庭关系被纳入政治秩序之中，家庭与政治道德共同构成维护王朝统治的基础。 第六章为汉代公羊学的道德教化观念，公羊家道德学说的目的在于确立和谐有序的社会秩序，从而维护王朝统治，而道德教化则是实现这一理想的重要手段。董仲舒认为人性中所具有的“善”是君王推行教化的前提，大量资质普通的“中民”则使得教化成为君主的必要职责。王道教化的核心内容是“三纲五常”，儒家“五经”则是教化所依据的主要文献。礼乐教化是实行道德教化的主要途径，同时建立完善的学校体系和选拔合格的官吏也有利于教化的推行。 此外，本文在每一章分别将公羊学道德观念与以亚里士多德为代表的古希腊道德伦理思想进行比较。二者都以人性论为出发点追求德性的完善，并以此为基础维护国家或城邦的统治。只是公羊学认为道德是天意的体现，意在通过道德完善自上而下的等级秩序，亚里士多德则更加注重理性因素的影响，以“幸福”作为最高的善。公羊学以仁义为最重要的道德，亚里士多德则认为是友爱与公正。就政治道德而言，公羊学强调君尊臣卑和德主刑辅，亚里士多德则论述了城邦政体的多样性并以法律为先。而有关家庭伦理，公羊学注重父子、夫妇间的等级尊卑，亚里士多德则在公正和友爱的范畴下进行论述。二者还都认同教化对于塑造完善道德的作用。通过比较东西方古代道德的不同，有利于更好地认识我国传统文化，从而扬长避短，为当今道德建设提供借鉴。

Morality is an ancient and eternal theme for human beings. As a product of the development of human society, morality is the standard that regulates the relationship between people and which is closely related to everyone's daily life. In Chinese traditional culture, moral and moral ideas always occupy a vital position. The Gongyang School is one of the most representative theories in Han Dynasty. The famous scholars such as Dong Zhongshu and He Xiu inherited the moral ideas in the pre-Qin period, and made some new thinking combined with the political background of the united and centralized country. Their moral ideas have had an important impact on the politics and society of the Han Dynasty. The discussion of morality in Gongyang studies was not only moral preaching, but it also wanted to provide a theoretical support for the governors so they could governing the country more effectively. For this reason, the moral ideas of Gongyang School were more focused on the ethics closely related to politics. The moral ideas of Gongyang School were based on the theory that the human natures have a potential goodness but it’s not goodness directly. And the scholars built a moral system centered on "Ren"（benevolence）and "Yi"（righteousness）by using the events in the Gongyang Zhuan and combining with the Dao of heaven and the Yin-and-yang theory. The Gongyang moral ideas had the same characteristics with Gongyang studies, such as the heaven-human theory, the adaptability and the pragmatism. In the development process of the Gongyang studies, the moral ideas in different periods also showed different characteristics. For example, Dong Zhongshu discussed the origin of morality from the heaven-human induction, and tried to establish a complete moral system. Baihu Tongyi institutionalized and standardized these moral ideas. And He Xiu paid more attention on specific political or family ethics. The main text of this thesis is divided into six chapters, the first chapter is the moral concept of the pre-Qin period as a background. The others are discuss the human nature theory, benevolence and righteousness, political morality, family morality and moral education thought of the Gongyang School in the Han Dynasty. The second chapter is the human nature theory of Gongyang School.The theory of human nature is the basis of the moral ideas of Gongyang Studies. Dong Zhongshu demonstrates the source of humanity and morality through the theory of heaven and human induction. He believed that the heaven is the origin of everything. People are born like the heaven so they have the same characters. The human nature corresponds to the yin and yang elements. The "xing"(humanity) is the reflection of "yang", which is considered to be the component of goodness in human nature. The "qing"(desire) is the reflection of "yin" and it means evil. The potential goodness is the foundation for the formation of morality, but it is not the really goodness, the external goodness is achieved through education. And the humanity was divided into three levels, which provided education with the possibility. The third chapter is the Ren and Yi ideas of Gongyang School. The "Ren" (benevolence) and "Yi"（righteousness）were the most important moral virtues of the Gongyang moral ideas, and were also considered to be the direct embodiment of the heaven and the most important meaning of the Chunqiu. Ren is the intrinsic property of the heaven, and then becomes a human morality by the relationship between heaven and mankind. One of the meanings of Yi is suitable and could be explained as appropriate behavior. The connotation of Ren is loves others, and Yi means the constraint on ourselves. Through Ren and Yi, we can get other ethical norms. The fourth and fifth chapters are political ethics and family ethics of Gongyang School. Political and family ethics were two types of ethics that were emphasized in Gongyang studies. The political morality was based on the premise that the status of the monarch should be higher than that of the ministers. And ministers should be loyal to the emperor. Also the emperors should love the people, and use more ethical to manage the country instead of using punishment. The center of family ethics is filial piety, and the Gongyang scholars emphasized that children should obey their parents and wives should obey their husbands. The people in Han Dynasty considered that the family and the country have common structures and characteristics, so they managed the country with filial piety. This made family relations became a part of the political order, and the governors could use family and political ethics together for maintaining the rule of the dynasty. The sixth chapter is the education idea of Gongyang School. The purpose of the moral ideas of the Gongyang School was to establish a harmonious and orderly social order, so that could protect the rule of Han Dynasty. The moral education was an important manner to achieve this aim. Dong Zhongshu believed that the "goodness" in human nature was the premise of the king's moral education, and the great numbers of ordinary people were the objects of education. The center of education was "the three classes and five permanent", and the Confucian "five classics" were the main document. The main way to implement moral education was the ritual and musical education. The country also needed to build a perfect school system and select qualified officers to develop education. In addition, the article compares the moral ideas of the Gongyang scholars with the ancient Greek moral ethics especially by Aristotle in each chapter. Both of them took human nature as the beginning of the morality and tried to pursue the perfect virtue, and depended on this to maintain the rule of the state or city-state. The differences between them were that Gongyang scholars thought that morality was the embodiment of the heaven, and the aim of morality was to build a prefect social order. But Aristotle paid more attention to the influence of rational factors, and happiness was the highest goodness. Gongyang studies regarded Ren and Yi to be the most important morality, and Aristotle thought it is friendship and justice. In terms of political ethics, Gongyang studies emphasized the emperor's authority, but Aristotle took the law first. About family ethics, Gongyang studies focused on the orders in home, and Aristotle discussed it in the context of justice and friendship. Both of them recognized the effect of education. In a word, by comparing the differences between ancient China and western morals, we can have a better understanding of traditional Chinese culture.