requestId:684c3e33cb7aa2.92342017.
The structural restoration of Dong Zhongshu’s thinking system
——Reading the Political Philosophical Explanation of “Three Strategies of Heaven and Man”
Author: Huang Yusong (Trained by Shandong Confucian Advanced Research Institute)
Source: “Sichuan Major. Philosophy and Social Science Edition”, 2020 Issue 5
Abstract:
Abstract:
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“Disaster” is the focus of understanding the overall structure of Dong Zhongshu’s thinking system, because he just used the explanation of the phenomenon of “Disaster Change” to criticize politics and extended the three blocks and their relationships of the entire thinking system: one is the one who surrenders disaster, that is, the transcendent “heaven” of the sacred world; the other is the one who is surrendered, that is, the imperial authority of the secular world; the third is the one who speaks disaster, that is, the Confucianism that is the intermediary between the two mentioned above. The meaning of the disaster is real political criticism, which leads to Dong Zhongshu’s humanitarian theory and “profit” view; the sacred basis of the disaster is the supreme god of “inner transcendence”; the subject of the disaster is Confucianism as the spokesperson of the will of heaven. However, the political management idea of the disaster is the perfection of the “large unity” of the imperial empire. This happens to be the solution to the subject independence of the aforementioned Confucian sacred spokesperson, and it is also the solution to the “disaster”, which prompted later Confucianism to “inner transcendence”.
Keywords: Dong Zhongshu; Confucianism; Reduction; Disaster; Three Strategies of Heaven and Man; Imperial Power
Dong Zhongshu’s influence on China’s ideological civilization and social politics for the past two thousand years is grand. Therefore, regardless of the praises, the academic community has discussed and commented on its thinking. Only in this way, coupled with the limitations of modern subjects, the more later the discussion is, the more focused it is on a certain side of his thinking. This article aims to systematically restore the overall structure of Dong Zhongshu’s thoughts. There have always been disputes over the reliability of Dong Zhongshu’s works. 1. The Dong Zhongshu article quoted in this article is limited to the “Three Strategies of Heaven and Man” (or “The Good Suggestions of the Year”) published in “Han Shu·Dong Zhongshu” (or “The Good Suggestions of the Year”), and 2. It does not involve “The Years and the Breeds”. 3
This article restores the systematic structure of Dong Zhongshu’s thinking and will advance from his “disaster” statement. Why is this like this? Let’s look at how Dong Zhongshu himself said: In the “Year” of the minister, he can see the things he has done in his previous life and observe the relationship between heaven and man, which is very scary. The country will have a destruction of destruction, and the heaven will first go out to harm and tell it; if you don’t know how to reflect on yourself, you will also make strange things to warn it; if you don’t know how to change, you will even be hurt: if you see the benevolence of the heart of heaven, you love the king and want to stop the trouble.
Of course, for Dong Zhongshu, the problem of “disaster” is the focus of the “interaction between heaven and man” problem, and it is also a New Year who understands the overall structure of his thinking system, because it also radiates the three blocks of Dong Zhongshu’s whole thinking and their relationship: (1) Those who surrender the disaster are the “heaven” beyond the divine world (“the heaven is harmed” and “the strangeness”); (2) Those who surrender the disaster are the “people” in the secular world, especially the imperial power (“the state falls out of the Tao”); (3)Those who speak of dissatisfaction are Confucianisms who act as intermediaries between the two (“Crime “Year””). As for other aspects of Dong Zhongshu’s thinking, such as cosmic theory, humanitarian theory, “benevolence” concept, “profit” concept and social and political economic concept, they are actually attached to the above three aspects, namely, they are all auxiliary rationalisms for serving.
1. The meaning of “disaster”: “Easy and easy to benefit”
First of all, why did Dong Zhongshu raise the “disaster” statement? This is a question that concerns the theme or development points of all Dong Zhongshu’s thinking. It seems that he is just answering the question raised by Emperor Hanwu. Emperor Hanwu solicited suggestions because he was not satisfied with political status. The first question was to conclude the problem on the “interaction between heaven and man”: “If his deeds or his convictions are distorted and his destiny is not rebellious, he will definitely recommend it to decline and then quit?” Then he focused on the “disaster” problem: “Why does the changes of disaster arise?” Since Emperor Hanwu was “asking the response of heaven and man”, then Dong Zhongshu’s solution seemed to be just “destiny composition”. Therefore, one of the central tasks of Dong Zhongshu is that “the rebellion is in one’s own way, and it cannot be reversed without the fate of heaven. The plan is contrary to the principle of rebellion.” It means that political damage and disasters cannot be as good as “blame the sky”, but can only be “extraordinary”, that is, the monarch himself is “rebellious”, which is specifically “suppressing good people to fight against the loam” and “not tolerate the principle of discipline”, etc. “This disasters arise from the source.” Obviously, Dong Zhongshu actually answered the questions and expressed his own thinking theme by borrowing the attention of people’s life and interests (details), and criticized real politics in this regard.
(I) Criticism of real social politics
Since Emperor Hanwu himself was not in the political situation, he admitted that “the current yang is in a bad state, the atmosphere is full of people, the people are not economical, the trade is in good health, and the people are not honest and unworthy”; Dong Zhongshu could also act smoothly and criticize real politics by discussing “disaster”. Therefore, the solution was said from the beginning: “Your Majesty has made a name for himself, and the following is a clear statement… In the “Year”, it is very terrifying to see the things that have been done in the past life and to observe the relationship between heaven and man.” He said that the secret of real politics was not the responsibility of Emperor Hanwu, but Emperor Hanwu was just “the rebellion of the holy king” (in fact, by the time Emperor Hanwu ascended the throne, the political power of Western Han had existed for 65 years). Otherwise, under the authority of the emperor, he dared to argue? Of course, even so, his criticism is often obscure. For example, he said: “Mrs. All the lords want to survive and die, but there are so many people in danger of politics. What they are responsible for is not the person, and what they are responsible for is not the way. Therefore, politics is often a servant.” In fact, it is a ground-based criticism of the actual politics.People and what they are not the way. He said: “In the later generations, they were lustful and unrestrained, and they could not defeat the sectarians. They were behind the marquis and martyrs, and they were able to fight against the loam and punish the law, and they were punished with morality and education.” In fact, they criticized the real politics in a tactful manner. “If the punishment is not met, they will produce evil spirits; if the evil spirits are at the bottom, they will be resentful and livestock at the top.” He said: “Confucius wrote “Year”… the past of the Book of the Bang family is also the change of disasters.” The “passage of the Book of the Bang family” here is a criticism of the monarch. So, similarly, he himself said in “Year” that “the change of disasters” is a criticism of the “Han family”.
Not only this, Dong Zhongshu’s comments are not lacking in direct and unconfused real political criticism. For example: “Since ancient times, there have been no such things as the common people in the country, which are as close as Qin. The poisonous and fierce as it has not yet been destroyed… Who is more like this? Confucius said: ‘The rotten wood cannot be burrs, and the soil cannot be burrs.’ Now, after Han and Qin, it is like rotten wood can be burrs. Even if you want to treat it well, what can you do if you lose it!” The word “to this day” here is particularly oriented, pointing directly to reality. For example, “Today, the officials who have been virtuous and religious in the past kings are responsible for the law and the government is easy to approach, so it is not the intention of punishing and punishment! Confucius said: “If you don’t teach, you will be punish
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