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Tian, Jun, and Religious: Constructing theologyBaobao.com ComparisonTriangular Philosophy Based on Political Thought
Author: Yang Qinghu
Source: “Hengshui College News” 2019 Issue 5
Time : Confucius was in the 2570s and was on August 21st of Jihai. Jiwei. Jesus September 19, 2019. Author introduction: Yang Qinghu (1981-), male, from Xixi, Guanxi, Antong College, Marxist School, associate professor, doctor of philosophy.
Abstract:Dong Zhongshu, a great scholar in the Han Dynasty, proposed the theory of “Three Strategies of Heaven and Man”. Behind this theory, it reflects the philosophy of “Heaven”, “Jun” and “Confucian” triangular philosophy upheld by Dong Zhongshu. In this triangular philosophy, heaven grants authority to the king, the king divides authority to the Confucianism, and the Confucianism speaks to the heaven; in contrast, heaven is subject to the interpretation of Confucianism, Confucianism is subject to the rule of the king, and the king is subject to the setting of heaven. Dong Zhongshu’s triangular philosophy absorbs theology. Heaven is the supreme divine heaven. The king is the political entity that gives theology. Confucians wander from the relationship between worship and sensibility and serve as designers of this theory of power checks and balances. Confucianism is based on triangular philosophy, and the divine body is used by Confucianism, which melts hundreds of schools and develops multiple times. Finally, it forms a theological political thinking system that supports the ideology and form of the Han Dynasty.
Keywords: Dong Zhongshu; Confucianism; theology and political thinking; Han Dynasty philosophy; heaven; king; Confucianism
In the age of time, Confucius, who created the Confucian school, reincarnated in the country, hoping to use travels to monarchs from all over the country to realize the great aspirations of his benevolence and love. Later, he wrote a book that he would attract disciples, which made Confucianism famous in the pre-Qin period and had a great influence. The Qin Dynasty was invading and violent, and the Qin II was indecent. Although the six countries were united, they could not be able to rule the country for a long time and have been invincible for thousands of years. In the early years of Xihan, Liubang adopted the method of Huang Lao’s cultivation, and rested with the people to restore the strength of Xihan. However, during the establishment of Western Han Dynasty for only more than 60 years, Huang Lao’s thinking was far from the will of Emperor Hanwu, who was the leader of the great power, and he urgently needed a new thinking to become a domineering industry. When he was in good condition, Dong Zhongshu reviewed the famous “Three Strategies of Heaven and Man” theory to Emperor Wu of Han, and he catered to the emperor’s thoughts. Later, “the emperor regarded Zhongshu as the prime minister of Jiangdu and changed kings”[1]2523.
1. The structure of triangular philosophy: the basic theoretical framework of “Heaven”, “Jun” and “Confucianism”
During the reign of Emperor Wu of Han, all parties of Western Han political and economic civilization wereAfter the beginning of the Han Dynasty, the rest and reproduction has been restored and developed. The next task is important to complete the entire year of business, strengthen the concentration of power and the useful management of politics. Under this landscape, Dong Zhongshu, who is familiar with the age of the ram, seizes the time and proposes the “Three Strategies of Heaven and Man” that are useful for the development of the current country. The so-called “Three Strategies for Heaven and Man” is Dong Zhongshu’s answer to Emperor Hanwu. He explained how to govern the country, govern people and respect Confucianism under the instructions and guidance of heaven. The “Three Strategies of Heaven and Man” reveals the experience of to nourish the Internet: First, the most basic and sexual influence of heaven. Without heaven, there is nothing, and God slaughteres all things; second, the key position of the king, the king should be virtuous, good at despising, value education, and exercise his power; third, the obscure support of the narrator, the benevolence and virtue of Confucianism are all the perfect interpretation of the way of heaven. Without the existence of Confucianism, the heaven does not authorize, the king has no virtue and no benevolence, and the Confucianism bears the responsibility of design. Through the “Heaven and Man” sentimental thinking, integrate emotional and non-sensual thinking, and tightly bind “Heaven”, “Jun” and “Confucianism” all the way. This kind of “heaven and man” relationship is actually a philosophical theory of a triangular circular check and balance relationship: on the one hand, heaven grants authority to the king, king governs Confucianism, and Confucianism is conquered by heaven; on the other hand, king is controlled by heaven, and heaven relies on Confucianism, and Confucianism listens to the king.
In Dong Zhongshu’s thoughts on heaven and man, the position and talent of heaven are unique. Containing the amount of goldHe made it clear to the heaven: “The sky has ten ends, and ten ends are just stopping. Heaven is one end, earth is one end, yin is one end, sun is one end, fire is one end, metal is one end, wood is one end, water is one end, earth is one end, and people are one end, and all ten ends are finished is the number of heaven.”[2] 217 Heaven is not only the body of all things in the universe, but also the source of social and political power in human beings. Taoism spreads the whole country, Confucianism admires Taoism, Taoism is the foundation of all things. Dong Zhongshu said: A true genius of science and technology, integrity, general x false, can be sluggish, and the ultimate male singer “Tao is the way to govern, and benevolence and kindness are all possessed. Therefore, the sage king has no longer, and his son and son have been in peace for hundreds of years. This is all the achievements of honor and education.” [1]2499 also said: “The great origin of Tao comes from heaven. Heaven does not change, and Tao does not change.” [1]2518 However, in Dong Zhongshu’s view, there are heavens and Taos, and heavens have benevolence and virtues. Heaven is the source of all energy. Heaven is the essence of the universe. The Tao is compared with the sky and needs to retreat to the main position. According to this, everything must be followed by God’s will. Dong Zhongshu convinced Emperor Wu and said, “If you are strong and ask questions, you will know more clearly; if you are strong and you will be able to practice the Tao, you will be great and successful. This can be made to be useful when you are incomparable.” [1]2499 Of course, Dong Zhongshu emphasized the supremacy of the sky, and said that he still wanted to be a master of self-reliance, so he said, “The reign of the rule depends on oneself, and it is not possible to defeat one’s destiny without the fate of heaven.It is a contradiction to the principle of destruction. ”[1]2500 The goal is to make a good slap in order to explain the lord’s power.
With heaven as the basis, the lord’s power will depend on, originating from heaven, and have no superiority. The lord’s power is not invented or created by Dong Zhongshu, but a political power interpretation theory since the Western Zhou Dynasty. “Zuo Ji” says: “Brothers, I am from heaven to this.” ”[3] Of course, when a person has the source of power, his goal is to expose human influence. “The Year of the Lord·Bensheng” says: “The first person born is heaven. Those who cultivate it are human beings. ”[4] The emperor inherited the will of heaven and was able to manage people. Xu Xie said: “The ‘Emperor’ is the son of heaven and has the responsibility of taking the heaven. And if you can practice the heaven, you will also have the functions and great powers of heaven. ”[Baoqing5]14 The Confucian deified monarch of Han Dynasty did not have many new ideas, and Dong Zhongshu just gave the argument that this monarch’s power originated from heaven. Qin Shihuang went on, but he was called the “Son of Heaven”. He dared not refer to the source of power to heaven, and regarded himself as the “Emperor Yuanzi”. But Breeding the marketDong Zhongshu’s thoughts inherited the concept of the “Emperor” of the Zhou Dynasty, and followed the original religious theory, just like the founder of the creator, and gave the emperor the divine character of the “Emperor”. In this way, the king is the original version of heaven, so it is said that “the heaven also has the aura of joy and anger, a heart of sorrow, and is in harmony with people. It is the same as heaven and man”[2]341. The one who can best integrate with heaven is not the king. Therefore, “those who have virtues are called the emperor, and the heaven blesses him and the son is called the emperor. Therefore, the sage king was born and called the emperor”[2Purchase the pipeline]301. Behind the “Emperor”‘s honor and honor, Confucianism has achieved nothing.
In fact, th
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