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Dong Zhongshu’s “domineering” inheritance and “reform” thinking
Author: Yang Zhao
Source: “Hengshui Academy News” 2020 Issue 2
Time: Confucius was in the 2570s and the 12th day of the mid-spring of the Gengzi Dingwei
Abstract:The Dong academic community has many articles on Dong Zhongshu’s historical thinking or “restructuring”, but Dong Zhongshu’s ancient writing is not the result of historical thinking, but the “domineering” inheritance and application process in the construction realm. Dong Zhongshu accepted the pre-Qin dynasty and said that the order of inheriting the domineering tradition was Shun→Yu→Shangtang→Zhou→Yu→Yu→Yu→Yu→Yu→Yu→Yu→Yu→Yu→Yu→Yu→Yu→Yu→Yu, and at the same time, he also accepted the changes in human society. But he believed that this change was changing, and that it was connected by all the dominances. Even in a turbulent world, there would not be a vacuum period without dominance. The process of treating one another was reformed by Dong Zhongshu into a process of successive sacred Taoism. The whole world was guided by his reform as a principled domineering process, and the specific domineering melon substitution process. That is, under the most basic Taoist principle, the specific Tao presents the three kings, five emperors, and nine emperors, which were reorganized between the new old kings under the three sects; the Shang and Xia Scriptures of the Merry, or their simple method, and the three circles of Xia Zhong, Yin Jing, and Zhou Scriptures of the political leaders.
Keywords: Dong Zhongshu; domineering; restructuring; historical view; Gongyang Science
The “Dong Zhongshu and Confucianism” special column in charge of the people’s verbs
Dong Zhongshu’s Taoist theory is that it is unstoppable to deal with his Confucian historical philosophy concepts. In the book “A Study on the Reform of the Eternal Law of Dong Zi” (2013 edition of Shanghai Bookstore), I focused on the “Three Generations Reformed Text” and focused on discussing the construction and evolution of various legal systems. Dr. Yang Zhao’s student believed that Dong Zhongshu’s actual process of domineering the reform of the entire world was guided by the principle of domineering, presenting the Three Kings, Five Emperors and Nine Emperors of the New Old Kings under the “Three Symbols”, the Shangxia literary circle with joy, and the Xia Zhong, Yin Jing, and Zhou Wenxun, who were politically oriented. But his design cannot solve Qin’s problem. If the author can open his vision, read more discussion papers, fully analyze classic texts, and conduct detailed discussions at the Women’s College Students’ Care Club, and make strict discussions and sincere comments, it will help improve the quality of the article.
Shanghai Road Chief Recruitment Professor and Doctoral Supervisor
Dong Zhongshu Research Committee Chairman of the Chinese Confucius Society
Dong Zi Academy and Dong ZhongshuChief Expert of the International Research Institute and Dong Zishu’s lectures
Chief Expert of the National Social Science Fund’s Serious Project
Dr. Yu Zhiping
The relationship between heaven and man is the focus theoretical framework of Dong Zhongshu’s thinking, and this is a common understanding in the academic community. What connects heaven and man may say that the focus of the relationship between heaven and man is “domineering” thinking, which is said to be “normal” thinking, “The heaven does not change, nor does the Tao.” Tao is eternally used in the world without changing. In order to prove this theory, Dong Zhongshu transformed all human history into an indirect process of inheriting “domineeringness”. In inheritance, “Tao” is unchanged. But every era has problems in every era. If you still keep your eyes open, it is equivalent to denying the movement and it is unreasonable. This is guided by Dong Zhongshu’s “dominant” treatment inherited by the generation, and introduced the “restructuring” model, and dealt with the problem of how to put your head on the real world during the “dominant” inheritance. There are many works in the academic community that discuss Dong Zhongshu’s “reform” thinking or historical view, such as Wang Gaoxin’s “The “Three Symbols” and Dong Zhongshu’s historical change thinking”, Yu Zhiping’s “The Legal Discussion on the “age” of Confucius’ Reform and Dong Zhongshu’s “The Legal Discussion on the “age” of Dong Zhongshu’s “, but there are not many articles that describe “reform” or historical view as a convention of “dominant” inheritance. Dong Zhongshu’s modern writing is not a true description of history, but a process of the construction of the inheritance of “dominant” as mentioned above, aiming to realize the “normal” system of heaven and man that he advocated is “to follow the heavens and follow the ancients and end up being domineering”.
At the same time, the academic community discussed Dong Zhongshu’s historical view or “reform” thinking less and what the source of these views of Dong Zhongshu is. Most of the views are concentrated on the influence of the Five Destiny on Dong Zhongshu, and less on the influence of Confucianism themselves, such as the influence of Confucius, Mencius and Xunshu or “Gongyang Biography” on Dong Zhongshu. Therefore, this article is important to explore from these little discussions in the academic world. This content is mainly divided into two parts: one is how domineering is inherited in the historical process, and the other is how domineering is applied in specific human activities, that is, “restructuring”.
1. The inheritance of domineering
Confucius believed that Tao was the way of Shun. The earliest way to implement Tao was the Tao, and the Tao in later generations was the inheritance of Tao.
The sacred sect said, “Consult! The heavens are in Ergong, and we will follow this. The seas are trapped and the sky will last forever.” Shun also ordered Yu. He said, “I dare to use Xuanmu, and dare to tell the emperor and the empress; I dare not forgive me if I have any guilt. The emperor and ministers are not blinded, but the emperor’s heart is in the emperor’s heart. I have sins, but I have no choice but to do anything; if I have sins, I have sins, but to do so. If I have great rewards, I am rich. Even if I have a Zhou Dynasty, I am not as good as a kind person. If I have ever had a crime, I will give you one person.” (“Theory·安容”)
This describes the inheritance of the Holy King to the Tao. The Holy King takes the way to nourish and respond to heaven.It is impossible to say that fatigue will occur and disaster will come from the sky. Therefore, the inheritance of the safety and Tao of the whole country is the most fundamental to the Holy King. Confucius described the route of the journey of Ji→Shun→Yu→Shangtang→Zhou, and this explanation is inherited and used in later generations. But what is different is that Confucius believed that this was the process of inheriting Tao until he did. In the era where he lived, although the Zhou Dynasty was tomb and Yi, it did not completely perish. When Confucius was in the face of Confucius, the social order collapsed and was still incomplete, and Confucius focused on the Zhou Dynasty. “Zhou was supervised by the second generation, and he was depressed! I came from Zhou” (“Speech·Baoyi”). Although sometimes I feel confused about my future, “It’s so great that I’m declining! I won’t dream of Duke Zhou after a long time” (“Shuer”). But generally speaking, Confucius still believed that Zhou Rong could recover completely and did not feel that he was in danger of dominance. He just needed to dominate the world with all his efforts.
Mencius believed that he was just in the aristocratic period when Zhou Dao was excited. “The world is in decline and the way is insignificant. If you say evil and atrocities are done, you will have those who are ministers and those who are kings, and those who are sons and fathers are given” (Mencius, Duke Teng Wen’s second). Mencius focused more on the problems in reality, and more pens were used to analyze the occurrence, persecution and progress of the problems in reality. “The five hegemons are the sinners of the three kings; the current lords are the sinners of the five hegemons; the current lords are the sinners of the current lords” (Mencius: Gaozi II). He realized that the domineering era in his place was already invincible. Such a domineering situation is a male actor of similar age. The other three are middle-aged men. What if? Should we die here, or should we hide and wait for revival? How to inherit the domineering? This is a question about domineering, he particularly thinks about it.
The story he gave was to propose Confucius and “Year”, and to continue Confucius’s words of Emperor Shun and other ancestors to inherit the domineering power. In fact, si
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