requestId:684c3e4aa497e3.33843828.
The political principle of constructing a unified order from the general nature of the way of heaven – the relocation of Dong Zhongshu’s “Heaven” conception
Author: Gan Chunsong (Beijing Philosophy Department; Beijing Confucianism Research Institute)
Source: “Philosophy Dynamics” 2021 Issue 1
Abstract: In the “Three Strategies of Heaven and Man” and “Year and Man”, Dong Zhongshu developed his own concepts such as “destiny”, “Heaven Way” and “Yuan”, and thus showed how Confucianism could use the natural concepts of heaven and man in the early days to construct its general political principles. On this basis, Dong Zhongshu made a step forward with the help of the “Yuan” concept to form the support of the laws of heaven on political order and ethical order, completing the main transformation of Confucian political philosophy.
Keywords: the way of heaven; heaven; destiny; Yuan;
The relationship between heaven and man is always the focus of Confucianism. Every time the relationship between heaven and man is reversal, it marks the new development of Confucianism’s understanding of order and value. Like the Yin and Zhou dynasties, people’s new understanding of the transformation of destiny means the rise of the concept of “respecting virtue and protecting people”, which laid the foundation for the basic concept of Confucian political philosophy. In fact, from the three dynasties of literature, we can see that the predecessors’ understanding of “heaven” has always had a multi-level meaning from worshipping to nature, but each application has its own emphasis. By the late stage of the war, Zuzi’s understanding of the relationship between the way of heaven and human affairs was still very complicated, but understanding the “way of heaven” from the perspective of natural laws has gradually become the mainstream. The academic community generally believes that the heaven as the meaning of personality and divine will decline day by day in the war between Qin and Han, while the activities of the human beings developed from the climate and the relationship between the heaven and the time of the heaven and the time of the heaven and the development of production are constantly perfect. Finally, through the combination of yin and yang and the five elements, the “political time” of the behavior of people such as the “Monthly Order” was developed. In this way, the sky is more natural, and the government and human behavior must respond to the atmosphere of the yang, the four hours and the five elements. The natural example of heaven guides people’s behavior, and people must serve the laws of their own actions. There was already a big difference between the destiny of the Yin and Zhou dynasties in the international virtues and meanings of the Yin and Zhou dynasties. [1] “The heavens created by the five elements of yin and yang are not personal gods, nor pan-gods, nor static laws; they are cosmic laws with power, order, and reaction (sensory) atmospheres, and the organic world formed by them.” [2] In this way, the divergence of human beings in the six-dimensional world is to abide by natural laws, namely “Dharma Liuhe”.
The Huang Lao Taoist in the early days also emphasized the understanding of the sky from a natural perspective. Huang Lao Taoist’s “nothing” thinking is an extension of Lao Tzu’s concept of “Tao follows nature”. Their understanding of the way of management focuses on observing natural laws, and also absorbs the behavior of the king into the laws of the way of heaven.
Female College Students’ Care Club
The Change of Heavenly Dao View博官网 will definitely affect people’s understanding of secular order. In the Yin and Zhou Dynasties, the destiny of heaven was the “saint” who united virtue, but in the Qin and Han times, people received the concept of separation of virtue, and the six combinations of Dharma were eliminated and determined to be the “king” of the current worldly “being” favored by the destiny of heaven. In the political philosophy system of Qin and Han, the gain of power of rule and Integrating conditionsOf course, it requires the support of morality, but more importantly, it is to conform to the natural practice rules that are suitable for the way of heaven.
“Huainanzi” emphasizes the natural attributes of “heaven”, believing that the reason why saints are saints is because they can follow the way of heaven原文化. In “Huainanzi”, there is already a saying that “heaven and man are in harmony”, which is also one of the main theoretical foundations of Dong Zhongshu’s view of heaven and man. “Huainanzi” believes that the basic structure of human body is similar to that of heaven, and its “Energy Training” is published: Long-term cultivation” Therefore, the round of the head is like the sky, and the direction of the foot is like the earth. There are four hours, five elements, nine understandings, and three hundred and sixteen days in heaven. People also have four branches, five obstacles, nine trances, and three hundred and sixteen trances. There are wind, rain, cold and hot weather in the sky, and people also have gains and joys and angers. Therefore, the swelling is cloud, the lungs are air, the liver is wind, the kidneys are rain, and the spleen is thunder, which is used to interact with the six-member relationship, and the heart is the master. “Although it is impossible to directly determine that these statements influence Dong Zhongshu’s “decisiveness of heaven and man”, at most we can believe that before and after Emperor Hanwu, people had some cooperation in the understanding of the relationship between heaven and man: (1) From “decisiveness of heaven and man”, that is, through “same type of mutual feelings”, to prove the heavenly will and will be able to do the behavior of the ruler; (2) To emphasize the natural movement of the way of heaven, the Gongyang family applied the thoughts of the yin, four-hour and five elements at that time to construct the three-state and three-phase as the basis format The rule of law is in line with the rationale; (3) The students use the objectivity of the way of heaven to prove that their management strategy is “national public opinion”. Xu Hui believes that Dong Zhongshu’s philosophy of heaven has developed from the “twelve chapters” of “The Age of the Year of the Gate”. After waking up, she found that she was actually a supporting role in the book, and she also emphasized the continuousness of the understanding of heaven from “The Age of the Gate”, “Huainanzi” to “The Age of the Gate of the Gate”.
1 Destiny, Heavenly Way, Heavenly Destiny: The combination of natural heaven and virtue heaven
This article reconciles Dong Zhongshu’s “Heaven” concept. “Age of Dew” is important.》, also combines the notes of good advice on Dong Zhongshu in “Hanshu·Translation of Dong Zhongshu”. We understand that the “Three Strategies for Heaven and Man” made by Dong Zhongshu was a response to Emperor Wu of Han, and the answer to the first strategy was the most important question of the legality related to “destiny of heaven”. Dong Zhongshu’s answer was based on an explanation of “destiny” and “the way of heaven”, and used it to explore the basis of education as the way to maintain long-term peace and stability.
1. Destiny
Compared with the changes of the Yin and Zhou dynasties, the historical descriptions of the Qin Dynasty in history are full of vitality. Whether it is what Qin Shihuang said, “there is an emperor’s spirit in the southeast”, or the story of “Red Emperor” in the process of “Bai Emperor” in the process of “Zhengyu”, there is no evidence of morality. By the time of Emperor Wu of Han, social wealth had already become quite burdened and the governance gradually became stable. At this time, we need to consider the problem of how to extend the reign of the Han Dynasty, and thus we must make new theoretical construction. Therefore, Emperor Wu of Han was concerned about the “omenons” of the transfer of political power of the three dynasties, God’s warning to bad politics, and how to make progress in the implementation of humanitarian education. In his countermeasures, Dong Zhongshu concluded these problems as “destiny” and “emotionality”. In Dong Zhongshu’s opinion, asking for advice is a way of self-reflection, and one’s own way of heaven and benevolence. As for how to transform it into a suitable management method, Dong Zhongshu believed that “benevolence and kindness” was a unique and suitable skill – the extension of political power must relied on the “prosperity of the educating and educating” (“Han Shu·Dong Zhongshu”).
Dong Zhongshu used the “double-proof method” to explain the problem of destiny. He first said that destiny is “that is not achieved by human power” and se
發佈留言