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About Dong Zhongshu and Zhang Xiu’s study of heaven and man
Author: Lin Lechang (School of Xi, Department of Philosophy, Professor, Ph.D. Instructor)
Source: “Hengshui Academy Journal” No. 5, 2019
Time: Confucius was in the 2570 year of the year, August 21, Jiwei
Jiu September 19, 2019
Abstract:Dong Zhongshu and Zhang Xiu of the Northern Song Dynasty were the spokespersons of Confucianism in their respective eras. In the history of Confucianism, Dong Zhongshu of Xihan first proposed the systematic study of heaven and man, while Zhang Xu of the Northern Song Dynasty applied the four words “harmony of man and nature” for the first time, clearly putting it out as a contemplation and destiny, and constructed the theoretical system of “harmony of man and nature”. The theory of heaven and the theory of heaven are the main contents of Dong and Zhang Tianren’s learning. Therefore, when exploring the learning of heaven and man between Dong and Zhang, it is necessary to evaluate the theory of heaven and heaven and the characteristics of them separately, and then sort out the evolution of the Confucian conception of the unity of man and nature from Dong Zhongshu to Zhang Xiu.
Keywords: Dong Zhongshu; Zhang Xiu; the study of heaven and man; heavenly theory; heavenly way; unity of man and man
Fund project: National Philosophy and Social Science Fund Key Project (18AZX012)
The topic of this article is a comparative study of Dong Zhongshu of Western Han Dynasty (197-104 BC) and Zhang Xiu (1020-1077) in the Northern Song Dynasty. The reason why they were linked together for discussion was important based on the following considerations.
First, both Dong Zhongshu and Zhang Xuan paid close attention to the Confucian learning of heaven and man. Sima proposed that the historian’s aspiration is “to investigate the world between heaven and man” [1-2]. In fact, “exploring the world between heaven and man” is also the theme of Confucian philosophy and even the entire modern Chinese philosophy. Dong Zhongshu and Zhang Xiu’s learning of heaven and man each have their own characteristics. They stood at the height of their thinking in their respective eras and spoke for Confucianism. In the history of Confucianism, Dong Zhongshu of Xihan first proposed the systematic study of heaven and man, while Zhang Xu of the Northern Song Dynasty applied the four words “harmony of man and nature” for the first time, clearly putting it out as a contemplation and destiny, and constructed the theoretical system of “harmony of man and nature”. We need to place Dong Zhongshu and Zhang Xiu’s learning of heaven and man in the development of history of thinking, conduct a comparative study, remind them of the characteristics of the learning of heaven and man, and sort out the evolutionary trends of their learning of heaven and man.
Second, Dong Zhongshu from Western Han Dynasty had some ideological influence on Zhang Shu in the Northern Song Dynasty, and Zhang Shu also made evaluations of Dong Zhongshu. “Xi Yan” is a famous short story published by Zhang. The first sentence emphasizes “Qian is called father, Kun is called mother”[3]62. Fang Dongmei, the representative of the modern new Confucianism, once pointed out that this statement is “based on the idea of ”father, heaven, mother and earth” mentioned by the Han Confucian Confucian Dong Zhongshu, and then traces back to “Shangshu·Zhou·Taiswo” “only Liuhe and all things are the parents””[4]. Whether it is “Qian is called father, Kun is called mother”, or “father, heaven, mother and earth”,The connection between the two is easy to see. This confession, Dong Zhongshu had a certain impact on Zhang Su’s learning of heaven and man. In addition, when comparing Han Confucian Yang Xiong and Dong Zhongshu, Zhang Xiu pointed out: “Although Xiong (referring to Yang Xiong – quoted by the quote) was correct, his moral character was not as broad as Dong Sheng’s broad, but his academic performance was poor and he was too ungrateful to the stern. [3]251 Although Zhang Xiu did not comment on Dong Zhongshu’s moral knowledge, he believed that Dong Zhongshu’s moral knowledge was “broad”, so he highly praised him.
Third, Dong Zhongshu and Zhang Xiu have relied on Guanzhong area for a long time. When Zhang Xu was 15 years old, his father Zhang Di died of illness in Fuzhou, Sichuan (now Fuling, Chongqing). Zhang Xun, his mother and younger brother, helped his father’s soul coffin to Mei County in the west of Wu, buried his father on the northern foot of the Nannan Mountains, and then lived in the Yinqu in Mei County. Zhang Xun was 38 years old and became a scholar. In addition to being an official in another place, Song Wei spoke lightly on the spot. He studied important career and lectures in the area and created the area. In the early Qing Dynasty, Guanzhong scientist Wang Xinjing compiled “Research Continuously” and added “Two Han and Confucians” in Volume 2, and the first person was “Teacher of Jiangdu, Chief Teacher Dong,” which was the first. After telling Dong Zhongshu that “everyone from both countries” was “common to each other”, Wang Xinjing pointed out:
Since Emperor Wu’s first establishment, Wei Qi and Wu’an Hou became prime ministers and promoted Confucianism. When Zhongshu made a countermeasure, he recommended the Ming Kong family, suppressed and demoted all schools, established officials in schools, and had rich talents and filial integrity in prefectures and counties, all of which were created by Zhongshu. In his late years, Emperor Wu said that Zhongshu had a clear method of his knowledge of all questions, so he gave Zhongshu’s orders to stay in Chang’an. Whenever the imperial court established an uprising reform, he would ask for more envoys, or he would ask the court guard Zhang Tang to ask for it. He was over seventy years old and ended his life with a strong sacrificial power.
After this passage, Wang Xinjing said: “Mr. Zhongshu, the teacher, was from Guangchuan (now Hengshui, Hebei – the introductory note). At night, he responded to the emperor’s question and went to Chang’an, and then he was buried in Jingzhao (now Xi’an, Xi’an, Xi’an,). Today, the middle school of Chang’an City The person who passed down Maling was his place. Later, his son Sun moved to Maoling. It was Zhongshu’s old man, and his son was buried in the village. “[1] Wang Xinjing was not good at denying Dong Zhongshu’s learning and learning, but he pointed out that Dong Zhongshu was finally buried in the village and buried in the village, and it was a matter of fact.
Whether it is Dong Zhongshu of Western Han Dynasty or Zhang Xiu of the Northern Song Dynasty, as the spokespersons of Confucianism in their respective eras, the theory of heaven and the theory of heaven and heaven are the main contents of their two cosmic philosophy and the study of heaven and man. Therefore, when exploring the learning of heaven and man between Dong Zhongshu and Zhang Xiu, this article will evaluate the theory of heaven and heaven and way of heaven and their characteristics separately, and then sort out the evolution of the Confucian conception of the unity of man and nature from Dong Zhongshu to Zhang Xiu.
1. Dong Zhongshu’s theory of heaven, theory of heaven and its characteristics
(I) Dong Zhongshu’s theory of heaven and its characteristics
Most of the scholars who studied Confucianism in the Han DynastyMaintaining the monthly priceEveryone admits that “Heaven” is the highest principle of Dong Zhong’s learning system [5]. Some scholars even advocated that in the history of Chinese thinking, Dong Zhongshu’s special feature is that he “constructed the body system of heaven for the first time”, “Heaven is the axial place of Dong Zhongshu’s thinking system’s transformation”, “Dong Zhongshu’s learning is heaven”[6]3.
Dong Zhongshu said: “Heaven is the king of all gods and is the most respected by the king. “(“Years of the Birth of the Years·Suyi”) It is difficult to see from this sentence that “Heaven” occupies the supreme position in his academic system. How should Dong Zhongshu understand the meaning of “Heaven” discussed by Dong Zhongshu? There are two more significant explanations in the academic world: one is the “one meaning” of “Heaven” viewed by Xu Yi, and the other is the “three meanings” of “Heaven” viewed by Jin Chunfeng.
Let’s look at the “One meaning” of “Heaven” viewed by Xu Yi. Xu Yi believed that Baobao.comDong Zhongshu completed the “Tian” philosophy system. He believed that “Han Shu·Five Elements Zhi” used “Start to promote Yinyang, be a Confucian scholar” to evaluate Dong Zhongshu. Xu Xuan emphasized that according to Dong Zhongshu’s meaning, the end of heaven comes from the Yuan of “Year”, and Yuan is actually the Yuan of Yuanqi [7] 218-219; Dong Zhongshu used Yinyang to four elements of the four elements of the Five Elements o
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