——From the perspective of religion and philosophy, Dong Zhongshu's thought on the relationship between heaven and man
Abstract: The meaning of Dong Zhongshu's "heaven" is mainly the heaven of the gods, the heaven of morality and the heaven of nature. The heaven of the gods is the ideological form of Dong Zhongshu's "theory of heaven", the heaven of nature is the philosophical basis of Dong Zhongshu's "theory of heaven", and the heaven of morality is the ethical core of Dong Zhongshu's "theory of heaven", forming an organic structure. Both "Heaven and Man Induction" and "Unity of Heaven and Man" are based on the development of natural science and philosophy at that time, and both take the reconstruction of moral ideals and ethical order as the starting point and destination. The former is a religious thought, a crude theological form, not the essence of its thought; the latter is a philosophical proposition, with "the number of human beings and vice heavens" and "heaven and man pairing" as the basic theory, that man and heaven can be merged into one. "Heaven and Man Induction" and "Unity of Heaven and Man" have their own sources, each has its own flow, is intertwined with each other, and is mutually dissipative. "Heaven and Man Induction" has the mysterious characteristics of religion and is the theological form of its relationship between heaven and man; "the unity of heaven and man" has the characteristics of humanistic rationality and is the essential core of its theory of the relationship between heaven and man. From the logical structure, the two are a relationship between body and use, master and slave. From the perspective of religion and philosophy, the essential feature of Dong Zhongshu's relationship between heaven and man is humanistic rationality, emphasizing the juxtaposition of heaven, earth, and man, with people as the main body, and the religious and philosophical metaphysics of "the time when heaven and man are in harmony" is based on the historical empirical rationality of "what has been done in previous lives".
The relationship between heaven and man is an important proposition in ancient Chinese philosophy, also known as "the distinction between heaven and man" and "the time of heaven and man", etc., mainly to discuss and debate the issues of heaven and man, nature and man, heaven and man, heaven and humanity, etc., after a long process of ideological evolution, the formation of various theories such as the separation of heaven and man, the same kind of heaven and man, the unity of heaven and man, and the induction of heaven and man. In the Western Han Dynasty, Dong Zhongshu put forward the ideological system of the relationship between heaven and man with the induction of heaven and man and the unity of heaven and man as the main framework. For Dong Zhongshu's idea of the relationship between heaven and man, it is generally considered to be the induction of heaven and man, and some are generally attributed to the unity of heaven and man. On the basis of the research results of previous generations, this paper deeply discusses and analyzes the basic meanings, ideological origins, internal structures, and essential characteristics of Dong Zhongshu's "Theory of Heaven", the induction of heaven and man and the unity of heaven and man, etc., in order to accurately and completely understand Dong Zhongshu's ideological system and its value.
<h1 class="pgc-h-arrow-right" > Dong Zhongshu's "Heavenly Theory": Meaning and Structure</h1>
Regarding Dong Zhongshu's "theory of heaven," the views of scholars have always been divergent, and there is still no conclusion. Since the 1950s, the dominant view in the field of Chinese philosophical history and intellectual history has been to determine its cosmology as authentic theology. After the reform and opening up, although Mr. Jin Chunfeng believed that the "heaven" mentioned by Dong Zhongshu had three meanings, namely, the heaven of the gods, the heaven of morality, and the heaven of nature, he also believed that "the heaven of nature is subordinate to the heaven of morality, and the heaven of morality is subordinate to the heaven of the gods", that is, the "heaven of the gods" plays a leading role, so it still fails to jump out of the trap of authentic theology.
Mr. Feng Youlan pointed out in the "History of Chinese Philosophy": "Dong Zhongshu's so-called heaven sometimes refers to the heaven of matter, that is, the heaven opposite to the earth, and sometimes refers to the nature with intelligence and will. There seems to be a contradiction in the natural term of intelligence and will, but the heaven that Dong Zhongshu said has intelligence and will, but it is not a god with personality, so it is called natural nature. Later, he said that Dong Zhongshu "mystified the material heaven and regarded it as a transcendent entity with will, consciousness, and purpose", but "is not a 'God' similar to the human form", "a 'God' similar to the personality god, but not a form like a human being". The "material heaven" mentioned by Mr. Feng here is actually equivalent to the "natural heaven".
The "natural heaven" derived from science and the divine heaven derived from religion seem to be one and the ancients, and in the case of science and religion once opposed, people feel that this kind of thinking is very confused and contradictory. For example, Mr. Jin Chunfeng believes that the "heaven" mentioned by Dong Zhongshu has three meanings, but also believes that these three meanings of Dong Zhongshu are chaotic and contradictory. How can a law of the operation of nature, which is not created by God but based on qi, become the embodiment of God's will and the instrument by which God shows his will? In ancient times, natural knowledge and religion were mixed together, and Dong Zhongshu's attempt was to overcome this mixture, establish a unified theological worldview, and use theology to dissolve 'natural knowledge'; however, the great progress of natural knowledge in the Qin and Han dynasties (such as the development of astronomy and medicine) had such a powerful influence and power that theology could not be dissolved. Dong Zhongshu's desire to give nature a description of natural knowledge and his attempt to give nature a theological idealistic interpretation on this basis cannot but produce confusion and contradictions. Wang Yongxiang believes that "Dong Zhongshu's 'heaven' is a contradiction between natural materiality, feudal humanity and natural divinity."
In fact, the meaning of Dong Zhongshu's "heaven" is mainly the heaven of the gods, the heaven of morality and the heaven of nature.
Regarding the heaven of the gods, Dong Zhongshu believes that "heaven" is the supreme god who created the heavens and the earth and all things and mankind, and endowed the heavens with the supreme god nature, which is what is often quoted, such as the "Three Strategies of Heaven and Man" in the "Book of Han And Dong Zhongshu": "The heavens, the ancestors of the group of things." Therefore, there is nothing special about the envelopes, the sun and the moon are built to harmonize the wind and rain, and to become successful through the yin and yang cold and summer"; "Spring and Autumn Prosperity , Suburban Righteousness": "Heavenly One, the King of the Hundred Gods"; "Spring and Autumn Prosperity • Suburban Language": "Heavenly One, the Great Prince of the Hundred Gods." Although the heavens are not prepared, although the hundred gods are still useless"; "Spring and Autumn Prosperity, Shunfeng": "The ancestor of all things in heaven, all things are not born in heaven"; "Spring and Autumn Prosperity and Dew for Man is Heaven": "Man (for) man, born in heaven, heaven is also the great-grandfather of man, the reason why this person is the upper kind of heaven also"; "Spring and Autumn Prosperity , Wang Daotong III": "Born in heaven, and transformed into heaven". Heaven is the creator and ruler of all things in the universe and mankind with personality and will. This is the "heaven of the gods" in the theological sense of religion. Dong Zhongshu also mentioned the "Heaven of Destiny", such as "Spring and Autumn Prosperity, Deep Investigation of the Name": "By the order of the king, the providence is also given." "The Three Strategies of Heaven and Man" in the "Book of Han and Dong Zhongshu": "The Order of Heaven of the Destiny." But this "day of destiny" is related to providence and can be classified as the "heaven of the gods." After all, the "Heaven of the Gods" is not the God of Western culture, it does not have its own independent form, it is placed in nature, and its purpose, will and dominant function must be reflected through the various phenomena of nature.
Dong Zhongshu's "heaven" also has a meaning in the sense of natural philosophy, he focuses on the vitality of nature, such as he said: "The qi of heaven and earth, yin and yang, and the qi return around, day and night", "the movement is suppressed, more phased and thin, then the lavender is steamed, and the wind, rain, clouds, thunder, lightning, hail are born." The thinness of the air is rain, the thinness of the rain is fog, the wind is also the smoke, the clouds are also the gas, the thunder is also the sound of its blows, and the light of the electricity is also the light of its blows." It is more of a discussion of the internal structure of the natural sky and its operation law. He said, "There are ten ends in heaven, and the ten ends have ended." Heaven is one end, and earth is one end. Yin is one end, yang is one end, fire is one end, gold is one end, wood is one end, water is one end, earth is one end, man is one end, where the ten ends are completed, the number of heavens is also. "Heaven, earth, yin, yang, wood, fire, earth, gold, water, nine, and ten people, the number of heavens is also biya." The "heaven" here is obviously divided into two levels: the first "heaven" is the material heaven corresponding to the earth in the narrow sense, referring to the sky visible to the human eye and opposite the earth; the second "heaven" is the general term for the universe that includes the first ten basic components, which includes ten elements such as heaven and earth, yin and yang, the five elements and people. All things are attached to this "ten ends", but they cannot form one aspect of itself, the so-called "beyond the end, the thing that is said, the end of the thing that is precious, not in it." The ten ends of heaven begin with heaven and man, and beyond this is all things. The "ten ends" are essentially "qi", "the qi of heaven and earth, combined into one, divided into yin and yang, judged to be four times, listed as five elements", "ten ends" are all the qi differentiation of the hun yuan, the sky has weather, the earth has the earth qi, mixed into one, deriving yin and yang, five elements, four hours, "although yin and yang are different, and the capital is also one qi." Yang uses things, this qi is yang, yin uses things, this qi is yin, although the time of yang and yin is different, the two bodies always exist", "it is therefore only the qi of heaven and earth and the fine, in and out of the invisible, and things should not be, the truth is also". These are clearly "natural days" in the sense of natural philosophy.
Dong Zhongshu's "heaven" also has the original meaning of morality, and at the same time, he projects the experience of ethics and moral emotions into the heavens, giving "heaven" many moral concepts, expressing them as universal moral principles, so there is a moral (ethical) heaven. As he said, "Heavens, Renya." Heaven nurtures all things, is born of incarnation, is nurtured, has done nothing, and begins again, and returns to all deeds to serve others. "Ren, Tianxin, so the second time with Tianxin." The reason why he never ceases to incarnate and cultivate all things in heaven and earth is because there is "benevolence" in heaven, and "benevolence" is also "heavenly heart". Obviously, in Dong Zhongshu's case, the meaning and essence of "heaven" is "benevolence", in other words, "benevolence" is the highest moral code of heaven.
So, what is the relationship between these three meanings of "heaven"? The "heaven" in Dong Zhongshu's mind is seamlessly integrated, and the three meanings are often intertwined and support each other. For example, the meaning of "heaven" in the theological sense of religion also contains moral purposes. He said: "The heavens are high in its place and its giving, hiding its form and seeing its light." High in its position, so it is honored; under its charity, it is benevolent; hide its form, so it is god, see its light, so it is clear. Therefore, he who honors and gives benevolence, who hides the gods and sees the light, also the journey of heaven. The "heaven" of the personality god shows here the moral character of honor, benevolence, god, and ming, and the monarch on earth can only effectively fa the "act of heaven" in order to match the heavens with virtue and get the protection of heaven. He also said, "Man is ordained by Heaven, and he takes from Heaven and Benevolence." "Man is ordained by heaven and has the character of good, good, evil, and evil." The "benevolence" and the nature of good and evil in the moral field are taken from heaven and are isomorphic with heaven and earth. "Ordained" here refers not only to the command of the personality God, but also to the innate moral endowment. And this moral endowment is the embodiment of the will of heaven: "To see the will of heaven, the benevolence of infinity." "Heaven often means to love and to raise elders; spring, autumn, winter, and summer are all used for their own purposes." This is clearly the unity of the "heaven of domination" and the "heaven of morality." In this way, the love of heaven is connected with the natural movement of heaven and earth (the growth collection of the four seasons). Since the will of heaven guides the operation of nature, the moral code of heaven is revealed through the four-hour change and the illusion of the stars. Dong Zhongshu also said: "It is the place where the yin and yang of the Ming Dynasty go in and out of the void, so guan tianzhi." The regular operation of the yin and yang five elements of qi is the manifestation of tianzhi, so through the qi of the five elements of yin and yang, you can "look at the heavenly zhi". In this sense, Dong Zhongshu's "Heaven of the Gods" shows its will and dominant role through the "Heaven of Nature", and it is based on the philosophy of "Heaven of Nature".
In this way, the confusion and contradiction of the former sage's so-called Dong Zhongshu's "Heavenly Theory" may also be an interpretation misunderstanding formed by the differentiation of westernized disciplines, so I agree with Mr. Long Wenmao's judgment: "The internal contradiction of the so-called Dongzi 'Heavenly Theory' is the contradiction encountered in the interpretation of Dongzi, not the contradiction of Dongzi's philosophy itself." For Dong Zi and the people of his time, 'heaven' was inseparable, it was both natural and righteous and willful; or rather. The three levels of 'heaven' are seamlessly integrated. Of course, how to "seamlessly blend together", Mr. Long said is unknown. In my opinion, the heaven of the gods is the ideological form of Dong Zhongshu's "heavenly theory", the natural heaven is the philosophical basis of Dong Zhongshu's "heavenly theory", and the moral heaven is the ethical core of Dong Zhongshu's "heavenly theory". In this way, there is a foundation, a core, and a form, which constitutes the logical structure of Dong Zhongshu's "Heavenly Theory". The heaven of the gods here was formed by Dong Zhongshu inheriting the religious heaven since ancient times, the heaven of nature was formed by Dong Zhongshu inheriting the rational thought of the descendants of the Spring and Autumn Warring States and absorbing the natural science achievements of the time, and the moral heaven was passed down by Dong Zhongshu for three generations, especially the Western Zhou Dynasty to build with the tradition of virtue matching heaven and respecting morality and protecting the people, which is the goal and destination of his "heavenly theory". Moreover, this structure is not only a logical structure, but also a large "organic structure", which is an organic whole that runs through it with "Tao" or "Reason". Dong Zhongshu emphasized the regularity, eternity, impartiality and uniqueness of "heaven", such as "the great origin of the Tao comes from heaven, the heavens do not change, and the Tao does not change." The "Tao" here refers to the common path, that is, to the provision of "heaven" by the eternal nature of the great life system of the universe. He also said, "The Taoist is suitable for the path of governance, and the benevolence, righteousness, and joy are all his own." The "Tao" here is the way of governance in human society. It can be seen that although Dong Zhongshu's "Tao" originated from heaven, it also penetrated into people, and there are specific sayings such as Heavenly Dao and Heavenly Reason:
The Great One of the Heavenly Dao is in Yin and Yang. Yang is virtue, yin is punishment; the lord of punishment kills and the lord of virtue is born. It is the old Yang who dwells in the Great Xia, and the matter of procreation and procreation; the Yin often dwells in the Great Winter, and accumulates in the emptiness and does not need to be used. In this way, the ren deity of the heavens does not allow the punishment also.
The way of heaven, orderly and timely, has a degree and a festival, changes and constants, but there is mutual worship, micro and far, and refinement, one and less savings, broad and real, virtual and profitable.
The way of heaven begins and ends. Therefore, the northern one, the place of heaven has always begun, and the place of yin and yang is also different. After the winter solstice, the yin and west enter, the yang leans up and the east exits, and the places in and out are often reversed. How much harmony is appropriate, often smooth also. There are many and no overflows, and there are few and no ends. There are more yangs in spring and summer and less yin, fewer yangs and more yin in autumn and winter, and how much impermanence, they are not separated and scattered. Profit and loss by in and out, and benefit by how much phase irrigation also.
Providence is difficult to see, and its path is difficult to reason, it is the place where the yang and yin, in and out, and the real and the void are therefore clear, so the will to look at the heavens, to distinguish the origin and end of the five elements, to go along with the opposite, to be small and large, and to be broad and narrow, so to look at the heavenly path is also.
The deeds of man make heavenly sense and righteousness.
Therefore, Xia has no way and Yin cut it, Yin has no way and Zhou cut it, Zhou has no way and Qin cut it, Qin has no way and Han cut it. There is no way to cut down the way, and this heavenly reason has never been long.
If there is a great devotion, neither shall it be a small profit, and it is heavenly reason to compete with the people for profit.
The Heavenly Dao is a big number, and the opposite thing must not be all out, and the yin and yang are also. Spring out of the yang into the yin, autumn out of the yin and into the yang, summer right yang and left yin, winter right yin and left yang. Yin out is yang in, yang out is yin in; yin right is yang left, yin left is yang right. It is the reason why spring is south and autumn is north, and the way is different; summer is in the front, winter is in the back, and it is different. Parallel and not chaotic, pouring and holding each other, this is the meaning of heaven.
It seems that Dong Zhongshu's "Heavenly Dao" is the law of the operation of the Heavenly Dao such as Yin and Yang Harmony, the Four-Hour Cycle, and the Five Elements of Shengke, while the "Heavenly Principle" is the embodiment of the law of the natural operation of the Heavenly Dao in human society. The concepts of Heavenly Dao and Heavenly Theory are obviously Dong Zhongshu's deepening of the meaning of heaven, which is based on the heaven of nature, which is compatible with or integrates the heaven of the gods and the heaven of morality, forming its own unique "heaven" structure.
<h1 class="pgc-h-arrow-right" > 2 Dong Zhongshu's idea of heavenly induction</h1>
As some scholars have pointed out, Dong Zhongshu's previous popular "heavenly induction" theory lacks systematicness and integrity in terms of its own logical arguments; and in terms of practical rationality, it lacks accommodation and correspondence. Therefore, Dong Zhongshu should summarize and develop the traditional theory of "heaven and man induction" on the basis of his predecessors, make a more in-depth and systematic argument for it, and put forward the theory that "heaven and man are the same kind" and "heaven and man are complementary". "The reason why man is the superior of heaven." Heaven out of the sun "fertility and growth on the top", "accumulation of October" and success, "people are also born in October, combined with the number of days also." It is the heavenly way that is formed in October, and the man is also formed in October, and it is in harmony with the heavenly way." "The number of days is the number of the end of life, the body of the adult, so the sub-section is three hundred and sixty-six, and the number of vice days is also; the number of the twelve minutes of the big festival is also the number of the vice months; there are five Tibetans inside, and the number of the vice five elements is also; there are four limbs on the outside, and the number of the vice four hours is also; at first glance, the vice day and night are also; the cha gang cha rou, the vice winter and summer are also; the cha mourning is also happy, the deputy yin and yang are also; the mind has a plan, the deputy degree is also; the line has ethics, and the sub-heaven and earth are also." "Ask for the number of days, no one can do anything." The human body has four limbs, and each limb has three sections, thirty-forty-two, and twelve knots are held together and the form is standing. There are four o'clock in the day, and at each hour there is a month of March, thirty-forty-two, and December, and the age is over. There are four elections for officials, and each election has three people, thirty-forty-two, and twelve ministers who participate in each other and govern. In this way, we can see the number of heavens, the form of man, the system of officials, and the comparison of each other. Man and heaven, many of these, and all of them are slight, and they must not be unaware. "Because man and heaven are of the same kind, they have the premise of mutual induction.
So, how do heaven and man sense it? The first is to summon the class, the good and the good, and the evil and the evil. "Now the flat land is filled with water, and when it is dry, it will be wet; if it is paid, it will be dry when it is wet." A hundred things go to what they are different from, and from what they are with, so the qi is the same, the sound ratio should be, and its test is also the same. Try to tune the piano and make mistakes, drums its palace, his palace should be, drum its quotient and he should be quoted, five tones are more than self-sounding, not god, its number is also. Beautiful things call the beautiful, evil things summon the evil kind, and the class arises accordingly, such as the horse ming, the horse should respond, and the cow should be the cow. The emperor's general Xingye, his beauty and auspiciousness are also prescient; his death is also prescient, and the demons are also prescient, so things are called to the same kind. Therefore, the dragon causes rain, the fan chases the heat, the place where the army is located is thorny, and the beauty and evil have never been, thinking that they are destined, and they do not know the place. This obviously means that "calling with a class" is like pouring water on the flat ground to dry it is wet, and evenly paying fire to get wet is dry, or such as tuning the qinser, the drum palace should be, the drum merchant should be, the horse should be ma ming, and the cow should be called cattle, "beautiful things call beautiful things, and evil things call evil kinds."
The second is the same kind of phase sense, yin and yin phase sense, yang and yang phase sense. Dong Zhongshu emphasized that the intermediary of the corresponding sense of affection between heaven and man is the yin and yang qi. "Spring and Autumn Dew: Like Heaven": "The qi of yin and yang is in heaven and also in man." "Heaven has yin and yang, and people also have yin and yang. "Spring and Autumn Prosperity and Similar Movements": "Heaven has yin and yang, and people also have yin and yang." The yin qi of heaven and earth arises, and the yin qi of man should arise, and the yin qi of man arises, and the yin qi of heaven and earth should also arise in response to it. The so-called "same kind of phase movement" is mainly based on the mutual induction of yin and yang, which is the basic content of Dong Zhongshu Tianren induction. "Spring and Autumn Prosperity: The Heaven of Man" also said: "Life has the answer of joy and sorrow, and the spring, autumn, winter, and summer are also the same." Joy, the answer of spring; anger, the answer of autumn; the answer of joy, the answer of summer; the answer of sorrow, the answer of winter. It is believed that "things are also similar to the mover, and their movements are soundless and invisible", musical instruments resonate through invisible sounds, and heaven and man are inducted through invisible qi. "Spring and Autumn Prosperity , Wang Daotong III " Yun : "The sky has cold and summer, the husband is full of joy and sorrow, and the warmth and cold heat, in fact, it has always been." Joy is spring for warmth, anger is clear and autumn, happiness is summer for the sun, and sorrow is winter for the yin. The four qi are the same as the heavens and the people, and no man can store them, so they can be tempered and cannot be stopped. It is smooth and chaotic. "People have joys and sorrows, the sky has spring, summer, autumn and winter, warm and cold, and the emotions between heaven and man are induced, this emotion can be controlled and cannot be stopped, and chaos will be generated by stopping." This shows that the important theoretical basis of Dong Zhongshu's theory of heaven and earth induction is this kind of heaven and earth hun yuan qi, that is, the heavenly induction with religious theological color is based on the natural philosophical color of the unity of heaven and man as its theoretical basis.
Dong Zhongshu's heavenly induction actually refers to the three talents of heaven, earth and man. He inherited the traditional three talents model to construct his theoretical system, the three talents of heaven, earth and man are mutually inductive, of which man refers to all people, but mainly refers to the monarch, and the monarch is the main body of heaven, earth and man. He said: "The writer of the ancients, who has three paintings connected to them, is called the king." The three painters, the heavens and the earth and the man, and even the ones in it, through their ways. Who can take the heavens and the earth and the people and think that they are consistent and participate in it, who is not a king? It is the king who gives only the heavens, and when he gives what he has done, who follows his commandes, who follows his orders, who rises up with his numbers, who governs his way and gives the law, who governs his will and returns to benevolence. Here Dong Zhongshu pointed out that Wang is a bridge between heaven, earth and people. How does the king communicate with heaven, earth, and man? To "neutralize" to "penetrate and refer to". The Spring and Autumn Flourishing And The Way of Heaven says: "The middle one, the place where heaven and earth are always born, and the one who is harmonious, the one who is born of heaven and earth." Fudmo is greater than the sum, and Domo is in the middle. In the middle, the beauty of heaven and earth is Dariya, and the saints are also preserved. "Poetry" Yun: 'Not rigid and not soft, the government is excellent. 'This non-neutralization is meant to be with! Therefore, those who can neutralize the world are virtuous; those who can neutralize and nurture their bodies will live to the extreme. "The way of neutralization is the way of heaven and earth, and the Holy King imitates the way of heaven and earth to cultivate morality, and he must follow the way of neutralization." The way of neutralization can govern the world, and the small can nourish the body and live a long life. To govern the world in the way of neutrality is to follow the path of yin and yang. "Spring and Autumn Dew Yin and Yang Righteousness" Yun: "The heavens and the earth are constant, one yin and one yang." The virtue of the yang is also the heaven, and the punishment of the yin is also the punishment of the heaven. ...... Therefore, the way of the Lord is not clearly used by those who are in the same body as the heavens, so that joy and anger will come out of righteousness, and if it is cold and hot, it will be the time to be born. Virtue is thicker than punishment, just as yang is more than yin. "Spring and Autumn Prosperity, Yang Zun Yin And Humble" Yun: "Things come and go with the yang, and the number begins with the yang; the righteousness of the three kings rises with the yang." From this point of view, Guiyang and yin are also lowly. ...... It is the lord of the deceased who is close to heaven, far away from heaven, big in heaven, and small in small. It is the reason why the number of days is right yang and not right yin, and the virtue is not the punishment; the punishment cannot be allowed to become a world, and the yin cannot be allowed to become a year. Serving punishment for the sake of government is called going against heaven, not the king's way. "Spring and Autumn Prosperity And Dew Jiyi" Yun: "The sun out of the sky is warm to be born, the earth out of the yin is to be pure to become, not warm and not born, not clear, but no matter how many points, then the warm summer lives in a hundred and the cold lives in one, and the moral religion and punishment are also like this." Therefore, the saints have more love and less of their severity, and are thick with their virtue and simple in their punishment, so as to match the heavens. Dong Zhongshu believes that heaven is yang, the earth is yin, and one yin and one yang are the common way of heaven and earth, but there are many yangs and few yin, and Guiyang is lowly yin, and if the king wants to emulate the yin and yang way of heaven and earth, he must "do morality without punishment" and "thick virtue and simplify his punishment", that is to say, balance yin and yang with the way of neutralization, and implement it in political practice as the royal way governance model of virtue and punishment.
The king occupies a special and important position in the induction of heaven and man, and is the main body of the induction of heaven and man. So what is the specific way for the king to communicate with heaven and earth? "If heaven is not the home, is it the house that is established as the Son of Heaven?" Whoever is established as the Son of Heaven, Heavenly Gift is home. Heavenly gifts are the home, angels are the home. Angels are the ones of the family, the ones who are given by heaven, and the ones that are made by heaven. Heaven has given it, Heaven has made it, and in the meantime can it not be taken over by heaven? Therefore, "Spring and Autumn" sneers at the suburbs, but does not ridicule Junde and does not succeed in the suburbs. It is not a suburb to sacrifice the mountains and rivers, and the story of the loss of sacrifice is contrary to the rites, so it will be ridiculed. From this point of view, those who do not sacrifice to heaven are not allowed to sacrifice small gods. The suburbs are not lucky and do not dare to go to the suburbs. The sacrifice of the hundred gods is not uncertain, and the suburban festival is the largest. Since the Son of Heaven is given by Heaven and made by Heaven, he should assume the responsibility and mission of "receiving heaven" (communicating with heaven), and "suburban sacrifice" is the most important way to "receive heaven".
When Dong Zhongshu affirmed the unique position of man between heaven and earth and the main position of the king in the induction of heaven and man, he also pointed out that "heaven" has formed the theory of the rune of destiny, fu rui and calamity through the "induction" of the king, and the performance of rewarding good and punishing evil in the form of auspicious rui or calamity. The question was first raised by Emperor Wu of han in his questioning: "Three generations have been appointed, and their Fu An is there?" What is the cause of the change of disaster? To this, Dong Zhongshu replied: "Whoever serves the king of the heavens will have those who are not human-capable, and this is also the one who is ordained." If the people of the world return to them with one heart, if they belong to their parents, then Tianrui should come sincerely. The Book says, "The white fish enters the king's boat, and there is a fire in the king's house, and it flows into the black", and this cover is also the rune of the order. Zhou Gong said 'Fu Za Fu Za' and Confucius said 'Virtue is not alone, there will be neighbors', both of which accumulate the effect of virtue. In the hereafter, adultery and debilitation, unable to rule over the masses, the princes turned their backs, and the thieves and good people were punished for fighting for loam and abolishing morality. If the punishment is not neutralized, evil qi will be generated; evil qi will accumulate at the bottom, and evil animals will be resentful of the beast. If there is discord between the upper and lower levels, the yin and yang will be muscular and the demons will be born. This calamity arises from the cause of the cause. The meaning of summarizing this large passage is that as long as the virtue is good and the world returns to the heart, it will incur the fate of heaven and fortune; on the contrary, if the people are cruel, the people are scattered, and the princes betray, they will cause disasters. It is precisely for this reason that Dong Zhongshu pointed out: "The country will be defeated, and Tiannai will be the first to go out of the disaster to warn it, not knowing self-examination, and then making strange mistakes to be afraid, not yet knowing how to change, and even being injured and defeated." Thus, the appearance of calamities is a warning from heaven to the king's disorganization.
Of course, in Dong Zhongshu's view, this kind of warning does not show the malice of the gods to the king, but on the contrary, it shows the benevolence to the king. As the Spring and Autumn Prosperity, Biren and Zhi said: "The things of heaven and earth are called different by those who change infrequently, and those who are small are called disasters, and disasters often come first and change with them." The calamity, the condemnation of heaven, the other, the power of heaven. To be ignorant is to be feared. ...... The origin of all calamities is born of the loss of the state, but it is the beginning of the sprout, and the natural calamities are retributioned. To tell them without knowing how to change is to be horrified by the strangeness. The horror is not yet afraid, and its blame is even worse. In this way, we see the benevolence of Providence and do not want to trap others. "Spring and Autumn Prosperity, Wang Daotong III" also said: "Only humanity can be towering in the sky." Heaven often takes Aili as its intention, and raises its elders as its business, and spring, autumn, winter, and summer are also used for it; the king also often takes Eli's world as its intention, takes the happiness of the first life as its business, and likes and dislikes are also prepared for it. "That is to say, there is an induction between heaven and man, Providence. If there is a mistake in national politics and does not reflect the benevolence of Providence, the heavens will at the beginning be sued through calamities; if the king cannot change the heavenly accusations, then he will be frightened by strange phenomena; if the king still ignores it and does not know reverence, he will be "blamed." Therefore, man must take the initiative to participate with heaven and earth, and the king should take the love of heaven as his intention, raise his elders as his business, and do more things to love people and benefit the people. In Dong Zhongshu's concept, the record of past disasters contained in the Spring and Autumn is a guide to understanding the providence of the present, and for the monarch, the Spring and Autumn as a realistic record of the sympathy of heaven and man is an indispensable reference book. If the monarch can think about the various similar calamities in the Spring and Autumn In light of the moral principles contained in the calamities, he will be able to discover the source of his moral faults, correct his actions, and ultimately save his destiny. It can be seen that the disaster is a phenomenon of heaven and man induction, which is essentially Dong Zhongshu's "in order to provide the bureaucrats with a spiritual weapon to advise the emperor, but also the reason and basis for arguing that the emperor must strengthen self-cultivation and serve the government with morality."
So, how to evaluate Dong Zhongshu's theory of heavenly induction? Gui Sizhuo said: "In Dong Zhongshu's theory of heaven and man, man's reverence for heaven is always emphasized... Therefore, if we adopt an essential concept beyond the definition of 'rigid religion', we may also be able to regard the Confucian theory of heaven and man as a religious doctrine. Dong Zhongshu, following the traditional doctrine of mandate of heaven since the Shang Zhou Dynasty, emphasized that "only the Son of Heaven is ordained by heaven, and the world is ordained by the Son of Heaven", re-arguing the theory of "divine right of kings". However, it should be seen that the theological thought of "heaven and man induction" was based on the development of natural science and philosophy at that time, and was based on the reconstruction of moral ideals and ethical order as the starting point and destination, and was only a crude theological form, not the essence of its thought.
<h1 class= "pgc-h-arrow-right" > dong Zhongshu's idea of the unity of heaven and man</h1>
The essential core of Dong Zhongshu's thought on the relationship between heaven and man is the proposition of "the unity of heaven and man": "Heaven also has the atmosphere of joy and anger, the heart of mourning, and the opposite of man." In combination with the analogy, the heavens and men are also one. The so-called "combination of classes" is to admit that heaven and man are one kind, and then come to the conclusion that "heaven and man are one." He also said, "Everything is according to the name, and each name is in the heavens." On the occasion of heaven and man, they become one. "All things follow their own names, and all names follow Providence. The relationship between heaven and man becomes one in this sense.
In order to argue this proposition, Dong Zhongshu made a strange comparison between "heaven" and "man" from the external appearance to the inner disposition, and put forward the theory of "the number of people's vice days" and "heaven and man's pair". "For the sake of life cannot be a man, but for the sake of man, heaven is also." Man is born of heaven, and heaven is also the great-grandfather of man, and the reason why this person is the upper class of heaven is also. The form of man is formed by the number of days; the flesh of man is transformed into heavenly will and benevolence; man's virtue is transformed into heavenly reason and righteousness; man's likes and dislikes are transformed into the warmth and purity of heaven; man's joy and anger are transformed into cold and hot days; man's orders are transformed into four times of heaven; life has answers to joys and sorrows, spring, autumn, winter, and summer. Joy, the answer of spring; anger, the answer of autumn; the answer of joy, the answer of summer; the answer of sorrow, the answer of winter. The vice of heaven cares about people, and the human emotion is determined by heaven. After a kind of "logical deduction", Dong Zhongshu concluded that the two were completely consistent. "Man has three hundred and sixty knots, the number of even days; the flesh and bones of the body, the thickness of the earth; the wisdom of the eyes and ears, the image of the sun and the moon; the body has the pulse of emptiness, the elephant of the valley; the heart has sorrow, joy, anger, and so on." The body of the contemplator is very high, and it is similar to the heavens. The yin and yang of heaven are folded by the side of things to live with the ears of life, and man is rotten and has its own literary reasoning, is the shape of all things, and does not hesitate to fold the heavens and the earth from the side, and the person who stands upright and upright is justified, so that those who take less heaven and earth fold it, and those who take more heaven and earth are justified, and this sees that people are absolutely in things and refers to heaven and earth. It is the body of the deceased, the head and the member, like the heavens; the hair, like the stars; the ears and eyes, like the sun and the moon; the nose and mouth breathing, like the wind; the chest is known, like the gods; the abdomen is real, like a hundred things; the hundred things are closest to the earth, so they must go down to the earth. The image of heaven and earth, with the will as the belt. Those above the neck, spiritual dignity, tomorrow and the like; those who are neck down, rich and humble, the ratio of soil; the foot cloth and square, the image of the terrain also. It is a courtesy, and the body belt is placed on the gentleman, and it will be straight to its neck, so as not to be careful. Those who bring the above are all yang, and those who carry down are all yin, each with its own. Yang, the weather also; yin, earth gas also. Therefore, the movement of yin and yang makes people sick with their feet, and their throats are paralyzed, then the earth is cloudy and rainy, and the elephant should also be. The rune of heaven and earth, the vice of yin and yang, is permanent in the body, the body is like the heavens, the number is related to it, so the fate is connected with it. The number of days is the number of years, the body of an adult, so the sub-section is three hundred and sixty-six, and the number of vice days is also; the number of major festivals is twelve, and the number of sub-months is also; there are five internal organs, and the number of vice five elements is also; there are four limbs on the outside, and the number of vice four hours is also; at first glance, the deputy day and night are also; Zha Gang Zha Rou, the deputy winter and summer are also; the Zha mourning is happy, the deputy yin and yang are also; the heart has calculations, the deputy degrees are also; the line has ethics, and the vice heaven and earth are also. These are all dark skin, born with people, and are more compatible than occasional. In its countable also, the auxiliary; the uncountable, the sub-class. All should be the same and the next day, one also. Therefore, it is necessary to show that it is tangible to its invisible, and to limit its number to its uncountable. In this way, it is also advisable to correspond to the class, as in its form, and in the number of phases. He believed that man was a copy or epitome of heaven, and that man's form and disposition were derived from heaven and resembled heaven. In terms of form, when the heavens have four hours, people have limbs, heaven has five elements, people have five viscera, the heavens are round, the head is round and the feet are square, etc. In terms of temperament, the heavens have the qi of the four seasons, and the qi of the four seasons shows the joys and sorrows of the heavens. Happy spring, happy summer, severe autumn, and mournful winter. People get the spring qi and thus love and tolerate the people, get the summer qi and thus nourish the happy life, get the autumn qi and thus be able to stand strict and successful, get the winter qi and thus mourn death and grief, and so on. This comprehensively demonstrates the causes and connotations of the unity of heaven and man. Finally, Dong Zhongshu also attributed the "unity of heaven and man" to the height of "the unity of heaven and man": "When heaven and man are together, they become one." The same and rational, moving and benefiting, and going along with each other, is called the virtue. "Heaven and man follow the same principle because of the "number of people and vice days" and "heaven and man are paired", and the interaction complements each other and receives each other, which is the embodiment of the cosmic avenue between heaven and man, which is called "virtue". Virtue, also, also, virtue is the concrete implementation of the Tao.
Dong Zhongshu's argument on the proposition of "the unity of heaven and man" was based on the natural sciences at that time. Dong Zhongshu has made long-term observations and reflections on natural phenomena, and is good at using the results of various natural sciences to explore philosophical issues, such as he said, "Between heaven and earth, there is the atmosphere of yin and yang, and those who are often gradually becoming people, if the water is often gradually fishing." Therefore, unlike the water, the visible and invisible ears, its water is also. However, between man's dwelling in heaven and earth, his fish is separated from the water, and one is also. It is like a breath of air and water. Water is better than qi, and mud is better than water. It is between heaven and earth, if it is virtual and real, people are often gradually in the midst of turbulence, and the qi that governs chaos circulates with it." It can be seen that he believes that although the yin and yang qi is invisible to the naked eye, it is full of substances that really exist between heaven and earth. Dong Zhongshu uses the yin and yang qi to immerse people like water to show how people are one with heaven through qi. He listed the ten major scientific problems that could not be solved at that time: "Smoke is removed, Owl feathers go to squint, Cishi takes iron, neck gold takes fire, silkworm silk is in the room and the string is in the hall, grass is in the wild and millet is lacking in the warehouse, turnip is born in Yan, and orange accumulation dies in thorns." He said: "These ten things are all strange and strange, and they are not expected by man." Husbands are not to be desired, but what is already there, or good luck and misfortune, profit and disadvantage are born. Nothing strange, unsatisfactory, if so? Such fearsome also. In this way, it is explained that there are many natural phenomena that are "undesirable", and that man must have a reverence for them, not to be easily denied, and not to be arbitrarily teased. This is clearly a scientific and rational attitude.
<h1 class = "pgc-h-arrow-right" >4 From a religious and philosophical point of view, dong Zhongshu's relationship between heavenly induction and the unity of heaven and man is viewed</h1>
Regarding the relationship between "heaven and man induction" and "the unity of heaven and man", there are also different opinions in the academic circles, such as Mr. Zhang Dainian, who is representative: "Dong Zhongshu's so-called heaven has a peculiar meaning, on the one hand, the heaven is the 'prince of the hundred gods', which is a personality deity; on the other hand, the sky is a celestial body that includes the sun, moon and stars. Therefore, the meaning of his so-called 'Heaven and Man One' is also complex and ambiguous. Dong Zhongshu also talked about heaven and man induction. In Dong's system, tianren induction is closely related to 'tianren yiye', because his so-called heaven has 'mood and anger' and 'heart of mourning'. However, in theoretical logic, the idea of celestial induction is not necessarily related to the idea of the unity of heaven and man. This is to say that there is no logical and inevitable connection between the two, but he also said that Dong Zhongshu said that "the similarity between heaven and man is a far-fetched idea, that heaven and man are similar in physical nature." ...... The analogy between heaven and man is not the same as that of heaven and man, but it is also the unity of heaven and man in the same sense." That is to say, Dong's heavenly and human analogy (that is, heavenly human induction) is one of the connotations of the unity of heaven and man.
Professor Huang Pumin believes that Dong Zhongshu's "heavenly induction" and "heaven and man unity" are two different concepts, the former is rough and unsystematic, which has long been popular before Dong Zhongshu, and the latter, although absurd, is systematic, and the body is big and thoughtful, which was founded by Dong Zhongshu. In Dong Zhongshu's view, there is both a connection and a difference between "heaven and man induction" and "unity of heaven and man", and there is actually an internal relationship between "body" and "use". "Unity" is the "body", and "induction" is the "use" of the "body". In other words, "the unity of heaven and man" is an important theoretical basis for "heaven and man induction", and "heaven and man induction" is the specific externalization of "the unity of heaven and man". However, in the relationship between the two, the "body" is dominant, and the "use" is attached to and subordinate to the "body". Dong Zhongshu's theory of the relationship between heaven and man should be named "the unity of heaven and man" theory, rather than simply "heaven and man induction" theory. Dong Zhongshu's real contribution to the issue of the relationship between heaven and man lies in the fact that he systematically established the theory of "the unity of heaven and man", mixed it with the old theory of "heaven and man induction", thus theoretically explaining the phenomenon of "heaven and man induction", and combined with the theory of yin and yang five elements to construct his complete cosmic schema of heaven and man, pushing the problem of the relationship between heaven and man to a new stage. Apparently, he was close to Mr. Zhang Dainian and tried to encompass the "heavenly and human induction" theory with "the unity of heaven and man".
Professor Gui Sizhuo put forward the views of "correlation cosmology" and "sympathetic cosmology". The "relational cosmology" was proposed by Dong Shi during the Jing Dynasty, "Dong Zhongshu believed that the universe, nature and the human world are closely related to each other. In addressing the political sphere, he argues that rulers should associate their behavior and institutions with the normative patterns of heaven, which as a whole encompass the universe, nature, and the human world." The "sympathetic cosmology" was advocated by Dong Zhongshu during the reign of Emperor Wu, who "focused on the relationship between the Spring and Autumn period and the sympathy of heaven and man" and "transformed the Spring and Autumn into the concretization of the various normative modes of heaven", and "this kind of cosmic truth is expressed in the dynamic situation of human rule and the changing context of interpersonal relations". The two are two aspects of Dong Zhongshu's cosmology, not opposing each other but complementing each other. The "relational cosmology" here is similar to "the unity of heaven and man", and the "sympathetic cosmology" is similar to "the induction of heaven and man". This argument is very instructive for us.
These are undoubtedly insightful conclusions, but I think there is still something wrong, before Dong Zhongshu, there was "heaven and man induction", there was also "heaven and man unity", the former is a religious thought, the latter is a philosophical proposition, the two in the history of Chinese thought have their own sources, each has its own flow, each has its own interlacing, mutual dissipation, the situation is more complicated, it is not appropriate to discuss it simply.
"Heaven and man induction" is a theological exposition of the relationship between heaven and man in Chinese philosophy, referring to the interpersonal induction of providence and human affairs; it is believed that heaven can intervene in human affairs, foreshadow disasters, and human behavior can also sense heaven. The ideological origin of the sense of heaven and man can be traced back to the ancestral society of our country, and the passage in which Guan Zhi father talked about the "Jedi Heavenly Communication" recorded in the "Chinese Chu Yuxia" "Does not reflect the monopoly of the ruler's power over religious sacrifice after the emergence of private property, as is usually said, but objectively and accurately traces the original concept of 'heaven-man relationship' in the ancestral society." "This kind of primitive religious idea that heaven and man can be communicated through the medium 'Shen' (God) is bound to derive and evolve the concept of 'heaven and man induction.'" The Confucian classic "Shangshu Hongfan" believes that heaven and man are the same kind of people, mutual induction, heaven can intervene in personnel affairs, and people can also sense heaven. If the Son of Heaven disobeys The Will of Heaven and is unkind and unjust, there will be calamities in heaven to condemn and warn; if the government is in harmony, the heavens will send down auspiciousness to encourage. Confucius wrote "Spring and Autumn" to deal with severe disasters, and every disaster must be written. "The reason why the Spring and Autumn Period is a serious disaster is because Confucius believed that there is an inductive relationship between heaven and man, that human behavior will be felt by heaven, that heaven will respond to people according to the good and evil of human behavior, and that the way the world responds to people is to use disasters to accuse people and make people reflect and change." In the Analects of the Eight Nobles, Confucius emphasized that "sin is given to heaven, and there is nothing to pray for." "Etiquette: Zhongyong": "The country will rise, there will be Zhenxiang; the country will die, there will be demons." See the turtle, move the four bodies. "Virtue will be able to sense heaven." "Yi Kun Wenyan": "The house of accumulation of goodness will have a remnant of celebration, and the house of the accumulation of unwholesomeness will have a remnant." "Mozi Fa Yi" said: "Whoever loves others and benefits others will be blessed by heaven, and the wicked will be thief, and the heavens will be troubled." The Mo family's views were borrowed and absorbed by Dong Zhongshu and played an important role in the construction of his ideological system of heaven-man relationship. The Theory of Heavenly Induction was eventually stipulated in the White Tiger Pass, which had a great impact on the political affairs of the Han Dynasty. In the Han Dynasty, the idea of heavenly induction was dominant, and Liu Xiang, Liu Xin, and Ban Gu all acknowledged that political gains and losses could lead to catastrophes and strangeness. The "Book of History, Tianguan Shu" and "Book of Han and Five Elements" have a large number of records of catastrophes and strange changes. When the study of the Confucians was rampant, the theory of heavenly induction became more prevalent.
The "unity of heaven and man" also originated in the pre-Qin Dynasty, and its basic idea is that human physiological, moral, political and other social phenomena are direct reflections of heaven and earth. King Wu of Zhou revolutionized and overthrew the rule of King Yin, realizing that "the emperor has no relatives, only virtue is the auxiliary", "heaven" is a moral and rational supreme lord who can reward good and punish evil, especially aware of the power of the people, the rulers of the Zhou Dynasty put forward "heaven sees itself as the people see, heaven listens to its own people" and "what the people want, the heavens will follow it", and the "heaven" is associated with the people, the relationship between heaven and man has become the relationship between the monarch and the people, and the dominant role of heaven over the human world has become the decisive role of the people on the world. During the Spring and Autumn Period and the Warring States Period, both the Confucian and Taoist families were represented in this regard. Confucius downplayed the personality and divine status of "Heaven" and opened up the humanistic and rational tradition based on humanity, but also emphasized the necessity of "fearing the Mandate of Heaven", which boiled down to knowing the Mandate of Heaven and doing human affairs. Zi Si and Mencius advocated the unity of heaven and man, and it is said that Zi Si's "Book of Rites and Zhongyong" believes that as long as people expand the virtue of "sincerity", they can "praise the cultivation of heaven and earth" and "participate with heaven and earth". Mencius had already distinguished between the heavens of nature, the heavens of domination, and the heavens of righteousness, but he seemed to attach more importance to the heavens of righteousness related to human affairs, and put forward the idea of the unity of heaven and man with dedication, intellectuality, and knowledge. Xun Zi believed that "heaven" was not subject to human will, proposed to "understand the distinction between heaven and man", and advocated "controlling the destiny of heaven and using it". The Yi Chuan Wen Yan put forward the theory of "harmony with heaven and earth, harmony with the sun and moon, order with the four hours, and auspiciousness with ghosts and gods" as the theory of heaven and man. The Taoists represented by Lao Zhuang transcended the traditional "heavenly" personality god with the Tao, reducing the universe to a natural existence. Lao Tzu pointed out that "the way of heaven has more than enough to make up for the deficiency; the way of man is not the same, and the damage is not enough to serve the surplus" (Lao Tzu 17), "There are four great realms, and man dwells in one of them." Man's Law, Earth's Law, Heaven's Law, and Dao's Nature" (Lao Tzu, chapter 25), proposing that man should emulate the nature of the Heavenly Dao. "Zhuangzi Qiushui" said: "The four legs of the ox and horse are for the heavens; the head of the fallen horse and the wearing of the nose of the ox are called people." Therefore, no one can destroy heaven, no one can destroy life for no reason, and no one can be martyred. To be careful and not to lose is the opposite. It is believed that all man-made is a damage to nature, and only by abolishing man-made and abolishing the opposition between man and heaven, "anti-truth", that is, returning to nature, can we achieve the realm of "unity of heaven and man" of "being one with heaven" ("Zhuangzi Dasheng").
Dong Zhongshu inherited and played to both aspects, and under the new situation, he carried out a more complete theoretical construction on the basis of new ideas. As I understand it, Dong Zhongshu is enriched with the humanistic rational content of "the unity of heaven and man" under the mysterious cloak of "heaven and man induction", and the religious "heaven and man induction" is based on the philosophical "unity of heaven and man" as the basic principle. "The unity of heaven and man" has the characteristics of humanistic rationality and is the essential core of its theory of the relationship between heaven and man; "heaven and man induction" has the mysterious characteristics of religion and is the theological form of its relationship between heaven and man. From the logical structure, the two are a relationship between body and use, master and slave. This relationship epitomizes the essential characteristics of dong zhongshu tianren relationship.
<h1 class= "pgc-h-arrow-right" > five The essential characteristics of dong zhongshu's relationship between heaven and man from a religious and philosophical point of view</h1>
Regarding the essential characteristics of Dong Zhongshu's thought on the relationship between heaven and man, the representative viewpoint of the study of the history of ideas is the theological worldview in the General History of Chinese Thought edited by Mr. Hou Wailu: dong Zhongshu is considered to be "the founder of medieval theological thought" and "his theory ... for the authenticity of theology". Mr. Gu Jiegang believes that "the backbone of the two Han classics is the creation of the 'religion of the ruling clique' (the religion of the rulers to decorate their identities) ... The emperors used the Confucians to create religions that benefited themselves, and the Confucians used the emperors to promote religions that benefited themselves." Mr. Ren Jiyu also believes that "Dong Zhongshu and the White Tiger Pass borrowed the mouth of Confucius to promote religious ideas that were suitable for the requirements of the rulers of the Han Dynasty. ...... The heavenly kingdom was first shaped according to the model of the earthly kingdom, and then the divine will of the heavenly kingdom was used to instruct all the activities of the earthly kingdom. This is the essence of the theological teleology of the Han Dynasty from Dong Zhongshu to the White Tiger Temple Conference." According to Yu Shoukui, "Dong Zhongshu was a theological idealistic philosopher who dressed 'heaven' as a benevolent great-grandfather, and the theological nature of 'heaven' was the highest category of his philosophical system. Dong Zhongshu's theological idealistic philosophical system is the 'heaven' of theological monism, not the 'heaven' of theistic, naturalistic and ethical triumvirate or pluralism." These views were once almost conclusive, mainly influenced by the prevailing mainstream ideology, and on the basis of denying religion, they believed that Dong Zhongshu's idea of the relationship between heaven and man was a religious theology, which was argued for the so-called feudal rulers. Many scholars still regard the mysterious theory of heavenly induction of Dong Zhongshu's religion as the basic content of his thoughts, such as Professor Ding Weixiang' belief that "Dong Zhongshu clearly used the divine nature of heaven to dominate the meaning of his moral transcendence and natural biochemistry." This still does not seem to be able to escape the trappings of theological teleology. In recent years, the academic circles have gradually abandoned this statement, and the intellectual history circles such as Mr. Jin Chunfeng believe that his "heavenly theory" cannot simply be classified as theological thought, and the philosophical history circles are more inclined to carry out philosophical arguments on the relationship between heaven and man, such as Mr. Feng Youlan in the "New Edition of the History of Chinese Philosophy" regards Dong Zhongshu's theory of heaven and man induction with religious mystery as the core of his philosophical system, and "disenchantment", but the author seems to go to the other extreme and completely excludes the religious nature.
As mentioned above, the author believes that the heaven of the gods is the ideological form of Dong Zhongshu's "heavenly theory", the natural heaven is the philosophical basis of Dong Zhongshu's "heavenly theory", and the moral heaven is the ethical core of Dong Zhongshu's "heavenly theory". The relationship between heaven and man based on this mainly refers to "heaven and man induction" and "unity of heaven and man", and the relationship between the two is: "the unity of heaven and man" with humanistic and rational characteristics is the essential core of its theory of the relationship between heaven and man, and the "sense of heaven and man" with religious mysterious characteristics is the theological form of its relationship between heaven and man. That is to say, humanistic rationality is the essential feature of Dong Zhongshu's relationship between heaven and man. The argument is as follows.
As far as the humanistic spirit is concerned, the reason why Dong Zhongshu has tried so hard to attach himself to people with heaven is that he wants to elevate people to the height of heaven, and to emphasize the sacredness of man with the sacredness of heaven, which is an in-depth demonstration of the juxtaposition of the three talents of heaven, earth, and man, and the main body of man. For example, the former Dong Zhongshu once said that "the heavens have ten ends", and the basic elements of the composition of the universe are reduced to ten items: heaven, earth, yin, yang, metal, wood, earth, water, fire and man. In these ten items, man and "heaven" in the narrow sense are juxtaposed, which is an organic part of the broad sense of "heaven" and the last end of Dong Zhongshu's "heaven" composition, but this does not mean that it is not important. On the contrary, in Dong Zhongshu's organic cosmological system, man and heaven and earth together constitute the basis of all things, "the people of heaven and earth, the origin of all things ... The three are brothers and sisters, and they are combined into a body, and they must not be without one." Man is the link between heaven and earth and all things, and is in a noble position between heaven and earth, "the spirit of heaven is more precious than things." ...... The nature of heaven and earth is precious." "How noble are the saints? From heaven to man. What is said is beyond the world, and the thing is invested in the end of the precious, not in it. In this way, we see that man is above all things, and the most noble in the world." Man and heaven and earth are listed side by side as three, and they can transcend all things, and man can "transcend heaven and earth without things." Obviously, he placed special emphasis on man's unique position between heaven and earth. In this way, "from the nine ends of man, Dong Zhongshu constructed a mechanical universe... However, there is also a "man" in the constituent elements of the universe, and man becomes a part of the heavens, not in occupying a fixed spatial position and acting as a constituent part of the inter-cosmic frame, but in the fact that man can sense with the heavens and actively exert influence on the heavens. In this way, the mechanical properties of the universe are broken, the 'established state' of the universe does not exist, and what kind of appearance it has will be determined by the influence of heaven given by man." He also said: "Born, nurtured by the earth, and made into man." Born with filial piety, the earth is nourished with food and clothing, and man is made into a liturgical pleasure. "On the one hand, the heavens and the earth give birth to all things, depending on man's formation; on the other hand, the purpose of the heavens to give birth to and nurture all things lies in man." Heavenly virtue, earth morality, human morality. In the weather, under the earth, the popularity is in between. Spring is born and summer is long, a hundred things are prosperous, autumn kills and winter harvests, and a hundred things are hidden. Therefore, Mo is good at qi, Mo is rich in the earth, Mo is in the heavens, and the essence of heaven and earth is therefore a creature, and it is not precious to people. Man is ordained by heaven, so he has transcendence and dependence; material disasters and diseases cannot be benevolent, and only man can be benevolent; material disasters and diseases cannot be even in heaven and earth, and only man can be even in heaven and earth. "When heaven and earth give birth to man, man is ranked three times side by side with heaven and earth, standing in the middle, the weather is yang, the earth qi is yin, and man has yin and yang and yin and yang between them." The virtue of heaven is giving, the virtue of the earth is cultivation, and the virtue of man is benevolence. Man can conform to the natural laws between heaven and earth, be the most noble among all things in heaven and earth, be ordained by heaven, and unlike other living beings, "only be able to be benevolent" and "only be able to even heaven and earth". This is the essential difference between man and other creatures, highlighting the most noble special status of man between heaven and earth. In order to highlight the supreme position of "heaven" in Dong Zhongshu's philosophy, Mr. Xu Fuguan described Dong Zhongshu's philosophy as "the philosophy of heaven", but at the same time he also emphasized that the core of this "philosophy of heaven" is man. He said: "[Heaven and man] influence each other and determine each other, and it is man who determines the meaning of heaven more importantly." "Dong's basic foothold is still man, not heaven." "He is therefore to embed man in the whole structure of heaven in order to establish man's unshakable position and inescapable responsibility." Gui Sizhuo also believes that "sacred scriptures such as Spring and Autumn are bridges between heaven and man", but "not the product of divine revelation, but the creation of the insight of the saint, who explained or revealed to the world the meaning of heaven". "The record of the Spring and Autumn period is regarded as a reality of life, because the source of the knowledge embodied in the Spring and Autumn is not the apocalypse, but the human perception, and in this regard, whatever 'transcendental' and sacred status the Spring and Autumn period holds, it reflects a human-centered cosmology rather than a God-centered cosmology." Such "the reason why the scriptures are sacred is not that they concentrate on the worship of God, but that they prescribe the whole of human life in a heavenly way."
As far as the rational spirit is concerned, Dong Zhongshu's theory of the relationship between heaven and man is a metaphysics based on philosophy and religion from today's academic perspective, but this metaphysics is derived from history. Western metaphysics is philosophers' contemplation of the nature of the world and the study of supernatural philosophy, while Chinese metaphysics is the "Tao." In traditional Chinese philosophy, "Tao" as a very common "meta-category" is favored and used by various schools. Among them, the representative one is the "Tao" of Confucianism and Taoism. The "Tao" of the two schools of Confucianism and Taoism does not originate from the divine will of the heavens, but the sages achieve the realization of the Heavenly Dao through reflection on history and culture, "Confucius grew up in an era when the ceremonies collapsed and there was no way under the heavens, and he had a conscious awareness of the Tao, which is to 'enlighten the Tao' through the historical reflection of the culture of liturgical music, and what he realized was the way of history and the way of humanity." In contrast, Lao Tzu, a contemporary of Confucius, also 'enlightened' through historical reflection on liturgical culture, but what he realized was the way of the universe and the way of nature. Of course, this is only a convenient statement, and it is easy to be misunderstood, so it is more accurate to say that Confucius should be based on humanity and go down to the top and understand the heavens and the earth, while Lao Tzu is the heavenly way as the foundation, the upper and lower paths, and the heavens and the earth. This difference is reflected in the system of thought, Confucianism is a humanistic nature of the people-oriented system of thought, while Taoism is a naturalistic nature of the system of thought based on the heavens. It seems that both the Taoist "Tao" and the Confucian "Tao" are derived from history and are reflections on history. On this basis, "the general intention of Han Confucianism is to focus on the history and rule the Tao." For example, the "Biography of The Book of Han and Ru Linlie" contains the reference to Gongsun Hong's "the division of tomorrow's people, through the friendship between ancient and modern"; Sima Qian's "Book of Bao ren Shaoqing" has the phrase "when the heavens and people are investigated, the changes in the ancient and modern" are mentioned together, and the study of heaven and man is mentioned together with the historical science of "the change of ancient and modern times", which actually implies the idea of using historical empirical rationality to think about and solve the philosophical-religious metaphysical problem of "the time of heaven and man". The "Book of Han and the Biography of Dong Zhongshu" records that Dong Zhongshu said: "The signs of heaven and man are also the ways of ancient and modern times." It shows that Han Confucianism's thinking on the relationship between heaven and man stems from the exploration of the law of historical development, and in a certain sense, the ancient and modern way is the way of heaven and man. The origin of this kind of academic thought is Confucius, specifically the "Spring and Autumn" Ramology. "Spring and Autumn Flourishing Essence" said: ""Spring and Autumn" is also a learning, and the way is also clear. However, its rhetoric is so small that it is difficult to know. Dong Zhongshu emphasized that the study of "Spring and Autumn" is through the fact that historical events are the smallest of heaven and the way of tomorrow, so that he "pulls the "Spring and Autumn" and "Ram Biography", which are based on history and based on specific personnel affairs, into his philosophical system of heaven, and gives a mysterious color in the solid and clear text." Dong Zhongshu used the Spring and Autumn Period as an example in the Three Strategies of Heaven and Man to answer Emperor Wu of Han's inquiry:
In the case of Chen, in the Spring and Autumn Period, it is even frightening to look at the things that have been done in previous lives and to see the heavens and men in harmony.
The subject's case, the text of "Spring and Autumn", asks for the end of the king's way, and gets it right.
In the case of chen, "Spring and Autumn" means one yuan: one, the place of all things from the beginning; the yuan, the so-called big also; the one who is the yuan, depending on the beginning and wants to be the original. "Spring and Autumn" explores its origins deeply, and the reverse begins with the noble.
"Seeing what has been done in past lives" belongs to the empirical rational understanding of history, and "watching the heavens and man meet each other" belongs to the metaphysical understanding of philosophy. Dong Zhongshu believes that heaven is the nature that gives people good and evil, and is the root of the emergence of moral laws. "Confucius wrote 'Spring and Autumn', the Heavenly Dao of The Heavenly Dao, the Lower Nature of all human feelings, the reference to the ancients, and the examination of the present." Confucius consulted the ancient and the present, the will of tomorrow, the understanding of human feelings, "pushing the heavens to give and conforming to the people's reason", through the composition of "Spring and Autumn" to convey the will of heaven to the world, to right and wrong, to understand the gains and losses, to seek the end of the king's way, to explore the origin of the beginning. This is the source of the rational spirit of Dong Zhongshu's theory of the relationship between heaven and man. On this basis, Dong Zhongshu established the authority of "Spring and Autumn" in the process of national ideological reconstruction: "The great unifier of "Spring and Autumn", the constant scripture of heaven and earth, and the friendship between ancient and modern times. ”
< h1 class="pgc-h-arrow-right" > concluding remarks</h1>
From the perspective of religion and philosophy, this paper analyzes the relationship between heaven and man based on "heaven and man induction" and "unity of heaven and man", and the disadvantage is that it obscures the ethical and moral side. In fact, to fully reproduce Dong Zhongshu's relationship between heaven and man, it should be a three-dimensional perspective of religion, philosophy and ethics, so finally it needs to be emphasized that because the moral heaven plays a central position in Dong Zhongshu's "heavenly theory", "heaven and man induction" and "the unity of heaven and man" are based on the development of natural science and philosophy at that time, and both take the reconstruction of moral ideals and ethical order as the starting point and destination. Although the Confucianism of the Han Dynasty represented by Dong Zhongshu is very different from that of Pre-Qin Confucianism, the mutation of Han Dynasty Confucianism to Pre-Qin Primitive Confucianism and the resulting loss of the true spirit, Dong Zhongshu is essentially a great Confucian, because his relationship between heaven and man is characterized by humanistic rationality, and the ultimate goal of his thinking is to rebuild moral ideals and ethical order, so he formed a "Chinese-style moral spirit" and affected the basic spirit of Chinese culture. In this regard, Mr. Tang Junyi explained from the perspective of Chinese and Western comparison: "Chinese is based on the virtue and value of nature, and its basis is the selflessness and benevolence of the moral spirit of the Chinese, so it can objectify its benevolence in the universe." This kind of Chinese thought, the source of cultural history, is that in ancient China, God and heaven are not transcendent but external, and God is impermanent, the Heavenly Dao penetrates into the earth, and the Heavenly Dao is inherent in the religious and philosophical thought of all things. The spirit of this kind of thinking is precisely the spirit of Western idealistic idealism. Therefore, it is possible to speak not only of ideal values in life, but also of people; and of all natural things, it is also said that they have the virtue of the human heart and the virtue of God. "Traditional Chinese religious and philosophical thought, which ultimately achieves a moral spirit, has become one of the core values of Chinese culture.