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The righteousness and “difference” between heaven and man – the assessment of Dong Zhongshu and Wang Chong as the middle
Author: Huang Zhaohui
Source: “Hengshui Academy News” 2019 Issue 3
Time: Confucius was in the 2570s Ji Hai April 12th Guichou
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Abstract:In the issue of the relationship between heaven and man, the concept of “harmony between man and nature” is considered to be the mainstream of Chinese traditional philosophy, but it cannot be ignored that the anti-mainstream concept of “dividing between heaven and man” has also begun to exist. In the process of “exploring the interpersonal relationship between heaven and man”, Dong Zhongshu, who is a Confucian statute, proposed the destiny of “the interpersonal relationship between heaven and man is united and one”, while Wang Chong, who is called the “different” thinking school, proposed the view that “man cannot influence heaven through his actions, and heaven will not respond to others by doing.” The former clearly expresses the idea of ”harmony between man and nature”, while the latter embodies the concept of “dividing between man and nature”, and analyzes the differences between the two in the world of heaven and man, so as to understand the differences displayed by Chinese traditional philosophy on the problems of the relationship between heaven and man.
Keywords: Dong Zhongshu; Wang Chong; the world between heaven and man; view of heaven and heaven
The originated from the distinction between heaven and man in the pre-Qin period. After the convergence of various thoughts during the Qin and Han period, it had a new feature: its center of gravity shifted to the problem of cosmic theory. In the Han Dynasty, to clarify the relationship between heaven and man, the first thing is to answer the questions of the roots and structure of the universe. This is the most basic question of the relationship between “Tao” and “things” in the view of the way of heaven. Dong Zhongshu and Wang Chong gave disagreeable answers on this question [1]. Dong Zhongshu believed that “the great origin of Tao comes from heaven”, that is, the root of all things in the universe is “heaven”. From this, man, as one of the things in the universe, certainly also regards “heaven” as the final root, so he can naturally lead to the fate of “harmony between man and nature” from the root. Wang Chongyan believed that “all things are born with the original energy”, that is, the root of all things in the universe is “the original energy”. Both heaven and humans come from “yuanqi”, but 官网 “你彩票”””大彩票””中文”人生”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人”人In discussing the relationship between heaven and man, Dong Zhongshu and Wang Chong, on the one hand, summarized the resources of differences in thinking since the pre-Qin period and developed a different direction. On the other hand, it also made the relationship between heaven and man a target that later thoughters could not break. They always wanted to draw relevant benefits from Dong Zhongshu and Wang Chong to support their own differences in the relationship between heaven and man. Therefore, analyzing the differences between Dong Zhongshu and Wang Chong in the world of heaven and man has a model effect on understanding the differences and traditions shown by Chinese traditional philosophy on the relationship between heaven and man.
As mentioned in the previous article, the focus of the distinction between heaven and man has shifted to the perspective of heaven in the Han Dynasty. Therefore, we should use important areas to view the way of heaven to distinguish the differences between Dong Zhongshu and Wang Chong in the world of heaven and man. After establishing the purpose of the important discussion, the first thing they are asking is: Why do they want to “searching the world of people”? That is, what is their problem consciousness in the way of heaven? Whether the problem-solving ideas of Dong Zhongshu and Wang Chong in the view of the way of heaven is similar is the most fundamental basis for the differences in thinking between the two. Therefore, discussions on the concept of the problem of the way of heaven constitute the first part of the article. In addition, there is another question worth exploring: how is their theory of the way of heaven formed? That is: in the process of “exploring the internationality between heaven and man”, how do they combine existing theoretical results “for my use”. Exploring the process of their theory of the way of heaven and exploring from the origin of thinking has a major effect on distinguishing the differences between the two. Therefore, the discussion on how the theory of the way of heaven is composed has formed the second part of the article. The problem consciousness of the way of heaven is the starting point of their “exploration of the world between heaven and man”, so mastering the problem consciousness is the root; and the structure of the theory of heaven is the foundation of their “exploration of the world between heaven and man”, so the structure of the theory of the theory is to establish a foundation. By establishing a foundation, we can distinguish the differences between the two in the world of heaven and man, and then we can understand the differences and traditions expressed by Chinese traditional philosophy on the relationship between heaven and man.
1. The differences in the understanding of the problem of the way of heaven
In the view of the way of heaven, Dong Zhongshu’s concept of the problem includes two aspects. First, it is to ensure the principle of benevolence and Taoism of Confucianism. In the basis of the discussion [2], the second is to establish the foundation of the theory of the universe in order to determine the basis of the theory of “large-uniformity”; Wang Chong’s problem consciousness is to eliminate the influence of “the feelings of heaven and man”, and by solving the problems in the view of the way of heaven, it is then extended to the realm of human nature to realize the overall goal of “deceptive and delusional” .
Dong Zhongshu’s focus on thinking about the way of heaven, and using his own words, the combination is: “The original nature of Tao comes from heaven. Heaven does not change, and Tao does not change.” [1] 2518-2519 As the world’s first principle “Heaven”, it consists of everything in the universe and life, and forms the final basis of nature and human affairs. So, why did Dong Zhongshu want to bring everything in the world to the system of “heaven”? Or maybe, what does his understanding of the way of heaven specifically point to? To answer this question, we must first return to the social and political environment where Dong Zhongshu is.
The biggest social and political environment that Dong Zhongshu encountered in the era was how to truly realize the “big unity” of the Han Empire. In the past few decades after Qin and Han, the Han and Tang dynasties, as described in later generations, did not appear, but the actualThe situation is exactly the opposite. Dong Zhongshu wrote in the “Three Strategies of Heaven and Man” to Emperor Wu of Han: “The poisonous remnants have not yet been destroyed, which makes the customs weak and evil, and the people are so cruel and defensive. Who is so much more than that?” [1] 2504 The remaining poison from Qin still has an extremely bad influence on Han Dynasty. The customs are invincible and the world is invincible and the destruction of the world is worse than before. In Dong Zhongshu’s view, the main reason for “the yang is in a bad mood, the atmosphere is full of people, the people are not satisfied” [1]2512 The main reason for the chaos is that “the chief officials are not clear”, that is, those who are in charge of politics do not understand. Why does the situation of “the chief official is unknown” appear? The important thing is that there are problems with the official selection system. The selection of officials in the country is mostly manipulated by vassal kings from all over the country. Their choice of officials is often based on their birth and wealth, rather than their morality and political ability. Therefore, to solve the problem of “unknown officials”, we must r
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