mentioned 董仲舒, most people would think of his proposal "to dismantle a hundred schools of thought and respect Confucianism" in the Han Dynasty, which made Confucianism deeply influenced the following dynasties. Even in this world, why didn’t you think that , as an idealist philosopher , has made far more achievements than these, and his theory of "Heaven and Human Interaction" extended by "春秋"所 is even more for the Han Dynasty. The rule of the emperor provides an important basis , and it is also the basis for Confucianism.
董仲舒
I. The meaning of days and people
The meaning of "天" , according to many theories, is the most complete and complete The most representative one is the five meaning theory put forward by Lao Siguang et al.: They believe that "天" can have five meanings , followed by "material sky", "dominate the sky" , "Natural Heaven", "Natural Reason" and "Moral Heaven" , this is like "Heaven" is a broad part of the world, and it also contains everything we need as human beings and the food we need for survival , To accommodate the world we need, dominates the earth and earth, and guides the moral code of people’s speech and behavior.
and “人” have the meaning of Wang Ming’s point of view, which is twofold, one is human life , including the source, growth and death of life; two is human The life and behavior , including the poor, accommodating, suffering, and happy of life, and the good, bad, good, and evil of behavior. In my opinion, this is the most popular and simple explanation. People are not 生命 Individual from life to death, interspersed with our happiness, anger, sorrow, behavior decision, sorrow, joy and pain, thus forming everyone The unique life trajectory further constitutes the great destiny of the entire mankind.
's multiple meanings and rich rhymes make the issue of heaven and human become the main object of ancient Chinese philosophy . In the Northern Song Dynasty, Shao Yan believed: "It is not enough to learn from the heavens and the human beings." "Historical Records" author Sima Qian is to "study between the heavens and the humans" to write history. It can be seen that "the problem of heaven and humans" Runs through the entire ancient academic world, even the scientific world, and is the basic issue of the research and development of ancient philosophy.
Sima Qian and Historical Records
2. Development of the predecessor of Dong Zhongshu's "Induction of Heaven and Man"
Dong Zhongshu's Discussion of "Induction of Heaven and Man" 无前人的Foundation cannot be traced back, and this source can be traced back to the primitive society period, when people conformed to and depended on nature to survive, and their fear of nature made them concretized various natural phenomena, or gods, Or the gods of the land, they are made into totems for worship. This is the initial form of communication between heaven and people-sacrifice , but this is not the idealistic thinking mentioned before, that is, perceptual thinking, but only Is a simple begging and awe .
The real need for spiritual connection is that after people entered the farming society, the precious survival experience left by the predecessors made people worship them, with sustenance spiritual factors in it, and psychics. The ghosts and gods factors are in it, people combine sacrifices to the sky and sacrifices to the people , and they have a more sense of communicating with the "heaven". The resulting 巫术 etc. are all intended to use will Seeking peace, food and clothing, and these gods are the personality god .
And with the development of society, Huangquan ruled the country, 天子 appeared . The emperor, the eldest son of the sky, is granted power by the gods, and governs the world in accordance with the will of heaven. This is of course the sense of control that the ruler of spreads to people to consolidate his position, but the “religion of heaven and humanity” formed at that time reminds the emperor's great ability-to control the rain, The harvest can be harvested, and even the victory or defeat of the war is under the control of the emperor. Although it may not be possible to do it, as long as the good year is good and the victory is repeated, it is the emperor's exercise of the will of the sky . It can be concluded that the governance of the rulers at that time was inseparable from the divine divination, "You have big doubts, seek out your heart, seek out officials, seek out commoners, seek out divination." The belief in multiple gods evolved into the belief in one "Supreme God".
Son of Heaven: the supreme god in the hearts of the people
Based on the above several transition periods, it can be seen that the development of "Heaven" has evolved from the original god of nature to an ethical god之神. The emergence of the theory of heaven made Tianzi not only understand astronomy and geography , but also seek a reasonable way for his own rule , which is the inevitable result of the development of ancient civilization.
"Hundred Schools of Thought" in the spring and autumn period made the theory of "Harmony of Man and Nature" been discussed systematically . Many schools of thought have different research directions, but Dong Zhongshu mainly follows the Confucian school. 孔子 The "benevolence" used by the "Supreme God" of the Yin and Shang Dynasty during the Pre-Qin Dynasty to save people is a theory that enables people to get rid of uncontrollable destiny, that is, resists human beings bound by "heaven" . The later menci believes that "heaven" is morally transcended "," and it is the supreme morality that can provide people with the right direction and guidance on human relations and survival. Because the ritual they pursue is the same as that of the sky, and conforms to the way of heaven. Therefore, the Confucian rituals will continue to be used in later generations.
3. Dong Zhongshu’s theory of "Heaven and Human Induction"
And Dong Zhongshu’s "Heaven and Human Induction" theory developed from the previous views is A theoretical system that is based on the sky and uses the five elements of Yin and Yang, where the existence of "heaven" is explained by the five elements of Yin and Yang. All things are born out of Qi and are based on Yuan, and then the operation of the Five Elements of Yin and Yang Born interest. Dong Zhongshu’s theory of “Heaven and Human Induction” contains the following contents.
Yin and Yang and Five Elements Theory
1. The sky is the center of everything
Heaven is the ancestor of all things, all things are not born without nature." 物上, the sky is air, is yuan, all things in the world, including spring, summer, autumn and winter, the change of cold and summer, mountains and rivers, people who are transformed, is the produced by it, and the rhythm of all things in the four o'clock is the same. 精神上 He believes that the morality of "天" is based on "benevolence" , take benevolence to heaven, give orders to heaven, then down can be filial piety to fathers and children, to peace and prosperity, and to kings and ministers up. Loyal, good weather. Heaven is the beginning of guiding all human ethics and the reference of human behavior. Born in the sky, the root of virtue, walks against the sky, the principle of heaven is not Rong.
2. The sky is similar to human beings and they are connected.
"The shape of human beings are formed by the number of days", which means that heaven and human are of the same kind. There are many places where people and the sky are similar, and there are many corresponding places. "The sky is the number of the end of life, the adult body, so the number of sub-sections is three hundred and sixty-six, the number of vice days is also; the number of major festivals is twelve, and the number of vice months is also; There are five internal organs, and the number of auxiliary five elements; there are extremities, and the number of auxiliary four hours." He Four limbs corresponds to four seasons , he thinks that people have twelve major joints, including wrist joints, elbow joints, shoulder joints, hip joints, and knees. The joints and the ankle joints, one pair each, have a total of twelve sections; from the correspondence between the large joints and the month, it is considered that the number of days should correspond to the human section, three hundred and sixty-six sections; "Huangdi Nei Jing" has The five internal organs are relative to the five elements, .
3. Yin and Yang, Five Elements Theory
Yin and Yang are independent of the five elements, and together form 阴阳五行学说, and this theory can explain all things in the world, and explain all the ebb and flow of life. Yin and yang, heaven transforms qi into yang, earth forms into yin, who risesIt is yang, and the person who settles is yin, "Heaven and earth, everything is above and below; yin and yang, men and women of blood." Those who follow yin and yang are harmonious and natural, and the way of health preservation is also; Yang Sheng Yu Yin or Yin Sheng Yu Yang , will suffer disaster because of breaking the steady state. Five elements, namely the five elements of wood, fire, earth, gold, and water, was integrated in the Shang Dynasty and . With the five elements, five directions, four hours, and five emperors, was further transformed into benevolence. The five human virtues of righteousness, courtesy, wisdom and faith .
Shang dynasty paintings: God of Wealth Bigan
It can be seen from the above that no matter what "day" looks like and what form, the ancients always can compare the operation law of "day" and so on All human growth, work and rest correspond to , and the formed complete theoretical system that can involve all fields is what we Chinese descendants today must protect and use.
Fourth, Dong Zhongshu’s theory of "Heaven and Human Reception" and the problem of Heaven and Human in the Han Dynasty
汉代, a dynasty established without the rule of the Qin Dynasty, with panic and serious lack of productivity , The society is also unstable, Han Gaozu Liu Bang needs effective guidance policies to deal with all kinds of social contradictions, so there is comparable to the great development of various thoughts . At that time, people were still confined to the power of nature, and how to reduce the impact of natural disasters on people's livelihood led to the formation of two factions that opposed the "induction of heaven and man" and the "induction of heaven and man."
Anti-"天人sensation" is like the current natural science, thinking that Nature is an objective existence , people should not rely on 占卜祭祭 to seek peace, this is absolutely It is a great progress in the development of ancient scientific thought in our country, but in the social situation of , the ruler needs more powerful belief power to calm people’s hearts, restore people’s daily production and rest, and achieve better development. Dong Zhongshu's thought of "human and heaven induction" is very necessary.
A variety of ancient divination methods
Rather than believing in scientific phenomena that cannot be controlled, rulers are more willing to use spiritual power to lead people with a low average cultural level . Therefore, even if there were two schools of doctrine that opposed and did not oppose the "problem between heaven and man" in the Han Dynasty, the theory centered on Dong Zhongshu's "interaction between man and nature" developed better. Back to the doctrine of interaction between heaven and man, a multi-sect doctrine based on Confucianism, Taoism, and Legalism has been formed. Although from the perspective of the unity of nature and man, Taoist thoughts of pure inaction and integration with nature have always been the most appropriate , But because it does not seek the "weakness" of material development and cannot meet the needs of society to promote development, it is still not suitable for Dong Zhongshu.
Therefore, Dong Zhongshu’s "Tianren induction" theory became the highest peak of the development of the problem of heaven and human in the Han Dynasty. , its theory provided an important basis for the discussion of political methods in the Han Dynasty, and promoted Confucianism. Tao is in the highest position. The principle of "benevolence", in terms of legislation, enables the king to govern from "benevolence", and to govern by doing nothing. "He who is the same as the sky will rule, and the person who is different from the sky will be in chaos." If you let it go, it can last longer To survive, after all he believes that man and sky are one : "Heaven also has emotions of joy and anger, sorrow and joy, and is in harmony with others. If you are similar, heaven and man are the same." So man must follow the sky. But life and death can be cured from time to time. As a result, 文景之治 came to adapt to the social and spiritual needs of the rule.
Han Gaozu: Liu Bang (stills)
Five. Conclusion
董仲舒的 "Tianren induction theory" is a combination of the wisdom of the ancients, The effective spiritual theory product developed by nature and the needs of the current society not only affects the development of the entire Han society system has far-reaching significance for the philosophical research of later generations. People in the Han dynasty actively discussed the "question of nature and humanity" promoted the later development of science and philosophical theory , enabling people to further understand the world. The ancients made great changes in thinking time and time again, step by step formed our relatively complete philosophical life way of thinking , allowing ancient Chinese science and philosophy and culture to be rich and lasting.
References:
1, "Spring and Autumn"
2, "The Unity of Heaven and Man"
3, Dong Zhongshu's Theory of "Heaven and Man Reception" and the Problem of Heaven and Man in the Han Dynasty"
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-