【王博一包養行情】董仲舒天人相副說新闡：從人副天數到天人感應

Keywords: Dong Zhongshu, the deputy of heaven and man, the number of heaven and heaven, the same kind of mutual interaction, the relationship between heaven and man

1. Introduction

In the description of Sima and Ban Gu, Dong Zhongshu’s most characteristic study is his “Year” Yin Yang Disaster. [1] Ban Gu (1962: 1317) said that “Dong Zhongshu was the master of “The Age of the Ram” and began to promote Yinyang, and became the master of Confucianism.” It was precisely that Dong Zhongshu first used Yinyang to explain the disaster in “The Age” and created a new theoretical paradigm for scholars to influence politics with classical influence, and was the master of later Confucians. [2] Whether it is said that disaster will flow in later generations, the key to whether it can be established is the usefulness of the yin yang as its rationale in communicating with heaven and man. If you look into it deeply, it depends on whether the “response of heaven and man” derived from this can be established. Therefore, students mostly use the feelings of heaven and man as the focus of Dong Xue’s study, and have conducted further discussions on this statement based on modern concepts. [3] The previous article has clearly pointed out that the human feelings are various internal conflicts, and the focus is on the conflict between the natural heaven and the divine nature or the heaven that can be said to be able to nourish the emotional touch. [4] In fact, there is also a difficulty in conciliation between “Han Shu” and “Age and Fan Lu” as the focus of the feelings of heaven and man. Big EveThere are two points that manifested: one is that the divine or willful God will appear in the Han Book, and the heaven in “Age and Familiar Dew” is mainly natural; the other is that the Five Elements, which is widely regarded as the principle of the feelings of heaven and man, only appears in “Age and Familiar Dew”, but there is only the Yin Yang school in the Han Book, which is considered to be more reliable. [5] Following these two points, it may explain the contradictions of the feelings of heaven and man. Just focus on “Han Shu” and the feelings of heaven and man are more important than the feelings between the divine heaven and man, and they are only attached to the resources of Yinyang when they are said. If so, it can also solve the real problem of “Age Qianlu”. But if we have a sympathetic understanding of Dong Zhongshu, and assume that he does not think that his thinking has these contradictions or difficulties, we can still make a solution to these problems in his entire academic system. We believe that Dong Zhongshu’s feelings about heaven and man should not be independent, but depend on his theory of heaven and man. He takes “human as the number of heaven” and “same type of interaction” as the theoretical conditions, and the three are combined to form the theory of heaven and man. Only in the inner structure of the corresponding explanation of the heavenly beings can the heavenly beings feel that they can gain a more suitable grasp of the original intention of Dong. [6] The corresponding parts of heaven and man include three gradually and profound aspects: the number of human and man, the same kind of interaction and the relationship between heaven and man. On each aspect, the five elements of the yin and yang (mainly yin and yang) [7] are all used as the focus principle. The number of humans and heavens is the basis of the theory of heaven and man, and its focus is “the number of countable sub-numbers, and the number of innumbers”; the same type is a further step-by-step demonstration of why heaven and man are equal, especially why “the number of innumbers”, which is to elevate experience and knowledge to a broader rule, and also eliminate the wonderfulness of this rule; the feelings of heaven and man are based on the first two foundations, and it is argued that the mutual influencing between heaven and man is not divine will. In Dong Zhongshu’s realm, “God” refers to “God’s wonderful and difficult knowledge”. It is not impossible to know. As long as you can understand the principles of the five elements of yin and yang, you can achieve “God’s will”. Heaven does not have a secret or religious meaning, but completeness is inferred from the species. The principle of the five elements of yin and yang. [8] In order to encourage Emperor Wu to implement tyranny, Dong Zhongshu preserved the will of heaven at an infinite level, but the will of heaven is still derived from the principle of the five elements of the yin and yang.

The number of heavens and humans and humans

Since the word “humans and humans and humans” is said, the first sign shows the theoretical priority of heaven. In other words, in Dong Zhongshu’s theory of heaven and man, even if there is ultimately the unity of heaven and man, it is a condition that heaven compares to man’s theory. [9] The “human” in “human” refers to a saint first, but it can also include a wide range of people in body structure or biological meaning. The so-called “deputy” has the meaning of consistency and matching. In Dong Zhongshu’s text, “number” is used in many places, meaning “Tao”. The “number of heaven” is more important than the meaning of the way of heaven, but it also expresses the meaning of “number” under the circumstances of the ministry. Then, “humans are incomparable to heaven” means that man (saint) and heavenly ways (heaven). However, this solutionThe phrase is still empty, let’s see how Dong Zhongshu is talking about in detail:

The virtues of heaven are given, the virtues of earth are transformed, and the virtues of human beings are expressed. On the weather and under the earth, people are among them. Spring grows in summer, and all things are happy; autumn kills them and winter harvests them, and all things are hidden. Therefore, nothing is more refined than the atmosphere, nothing is rich in the earth, and nothing is more god than the sky. The essence of Liuhe is the reason why the creature is born, and nothing is valuable to people. (Su, 1992: 354)

From “the virtue of heaven” to “all things to hide”, Dong Zhongshu constructed a dynamic world landscape in which Liuhe biochemical things and humans live in the Liuhe. In this world, Liuhe彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩� Strictly speaking, people are one of the things and are both born from Liuhe. Why did Dong Zhongshu follow the way of Liuhe by human nature? We can explain the three talents of heaven, earth and man, but in Dong Zhongshu’s theoretical system, we can still find more in-depth and more Dong’s color reasons. When Dong Zhongshu was discussing the ten-day period, he specifically stated that “people are detached from all things” and “the most expensive thing in the country.” [11] Because people live together with the five elements of Liuhe Yin and Yin Yang in the ten heavens, they have the meaning of the way of heaven. Man is the connection between the ten-day ends of the ten-day ends of the principle that forms thousands of things. When a man goes up to heaven, he is the way of heaven, and when a man is below him, he is the ten-day end. The reason why people have this position is that they can know the way of heaven, and the way of yin and yang and the principles of the five elements they can know are the focus of the way of heaven. People can actually be in line with the way of heaven by their mastery of the way of heaven. This is the focus of “human virtue”. Therefore, only p