【張茂甜心寶貝一包養網澤】董仲舒的孔教思惟

Keywords: Dong Zhongshu; Confucianism; Confucianism; Confucianism; unity of man and nature; destiny of heaven; Tao; Sanjun

During Emperor Hanwu, Dong Zhongshu should write about the “Three Strategies of Heaven and Man” and propose that “those who do not lie in the subjects of the Six Arts and Confucius’ arts will all end their ways and do not let them go together” (“Han Shu·Dong Zhongshu”), which became the key to Confucianism occupying the position of rule. In the past, students such as Hou Waihu believed that Dong Zhongshu’s feelings about heaven and man were considered religious theology. In “Eighteen Lectures on Chinese Contemplation Civilization”, I also proposed that Dong Zhongshu is a representative of the theology of Confucian “destiny” of Confucianism. Now I think this is inappropriate. Because there is no real theology in modern times in our country. According to Christianity, theology as the church’s conscious form is essentially a study of “Divine Word”. Confucius said that heaven said that nothing was saying, but Mencius said that heaven did not say anything. God has no words, it seems to be shared by our predecessors. Since there is no such thing as nature, theology has no subjects for the study; if there is no subject for the study, and in fact there is no church, theology cannot be produced. I now believe that it is more appropriate to continue to speak Confucianism and Confucianism. He proposed that Confucianism is learning and Confucianism is teaching; the transformation of Confucianism into Confucianism is a historical process, and Dong Zhongshu’s Gongyang learning is the main starting point [1]. Therefore, studying Dong Zhongshu’s Confucianism thoughts has the main meaning of understanding the Confucianism process, if you actually master the historical process of slowly becoming a common energy garden of the Chinese people, and deeply understand the historical connotation of the purpose of upholding the Chinese-Chinese style.

《Han Book·Wang Cheng and the Two Rods and Fenqiu” read Zhuang Yu’s comments, during the reign of Emperor Wu of Han,”Those who have lost their powers and have wealth are seen in the world, those who are deceived and good at writing are respected in the court, and those who are brave and brave are valued in the officials. Therefore, the common people say: Why are filial and brothers? They have gained wealth and honor. Why are they gifted? They have historical books and officials. … Those who are accused of being rich and putting wealth are heroes, and those who are traitors and profits are powerful men. The brothers win their brothers and fathers encourage their sons. The common people are defeated and even so.” People die for money, birds die for food; people love virtue like lust are delicious; people are rich and powerful, but their moral character is powerless. Which dynasty can make an exception when these misfortunes are not produced enough, have a low level of career, and have private possession! To explain and prove theoretical explanations and evidence for benevolence and morality is exactly the historical task of Confucianism. Confucianism is the energy-based thinking department in Confucianism, referring to the reasons and functions of religious thinking in Confucianism; it establishes benevolence and morality from the perspective of the dictatorial heaven and man’s worship and practice, and has special contributions in classical thinking, tribute system, moral education, and civilization propagation. It is the main component department of Confucianism in modern times that has become the leading position of the three religions in our country. Although Dong Zhongshu’s academic thinking is mainly Confucianism, it also integrates the thinking of Yinyang, Mo, Taoism and Faji. Even if it is Confucianism, it focuses on the integration of thought, Meng, the Book of Changes and Xun, and uses a unified thinking to serve the management practices of the country in the early years of Western Han Dynasty. Using the views of the gods with religious functions to provide theoretical explanations for the Three Kingdoms is the focus of Dong Zhongshu’s Confucianism; it provides energy to the people of Xihan to provide specific contents for education and education, and provides theoretical explanations for the system of the gifts. It also provides the focus value guidance and specifications for the coordination of the Chinese civilization in the past few thousand years. Dong Zi promoted Confucianism to enter the new era and deserved to be the “leader of Confucianism” at that time (“Han Shu·Dong Zhongshu”).

The historical records, Emperor Hanwu taught a good literary scholar, and the question was: “Where is the talisman of the three generations? How does the disaster arise? The feelings of life are either premature or cruel, benevolent or despicable, and they are not rational. They want to be in a state of order, but the punishment is light and the traitor is changed, and the political affairs are clear and the political affairs are clear, and there are no practices. But the ointment and dew are descended, and the grains are climbed, and the virtues are spread all over the world, and the sacredness is achieved. The grass and trees are full of three lights, the cold and heat are calm, and they receive the blessings of heaven, enjoy the spirit of ghosts and gods, and their virtues are spreading everywhere, and they extend to all living beings?” (“Han Shu·Dong Zhongshu”) In this, the meanings of words such as “granting the destiny”, “shaking”, “disaster”, “ghosts and gods” are different, and the meanings of “destiny” as the origin of imperial power, the “consolation” of the five elements of the celestial yang, the “consolation” of the heavenly beings, and the “ghosts and gods” in the memorial service. These contents are “seldom spoken” or “unspeakable” in Confucius, and at most they are listed in the “unknown…how can you know…” thinking and not considered. When Dong Zhongshu is essaying the subject of the government and court, he can only answer the questions. Dong Zhongshu’s Confucian thoughts can be regarded as the answer he gave.

1. “One man in heaven”

The unity of man in nature can be regarded as the world view of the modern cooperation between Confucianism and Taoism in our country, but for the first time it was clearly proposed based on the fate of the subject and the situation, it was Dong Zhongshu. He said: “The heaven also has the aura of joy and anger and sorrow of joy and sorrow.The heart is in line with others. By combining it with categories, it is the same as heaven and man. “This is the Baocai Stationmaster said that heaven and man are in harmony with type. It is also said that spring grows in summer and grows in autumn and hides in winter. “The four are the same as heaven and man” (“Year and Breeding Dew·Yin Yi”. The following book only mentions the title), which is that heaven and man can be in harmony with each other. He said in “Shenchao Name Number”: “Each thing is smooth and each name is smooth and the name is smooth and the heaven is smooth. The relationship between heaven and man is united into one. “This is to say that human civilization is in harmony with heaven. Man follows the heavens. Human society civilization (name, according to the name and the responsibility, and the name is the representative) has the highest state of development, which is the realization of the unity of man and nature. Although only the atmosphere, feelings, names, etc. are mentioned here, for Dong Zhongshu, the unity of man and nature covers the entire sky Yet and society. In line with his mean