| Based on the belief and understanding of the six arts,Dong Zhongshu mined the general understanding of the three talents from the classics,namely the way of heaven,the way of tunnels,and the way of humanity,and then transformed the three talents into the way of Kings and governance in the Han Dynasty,and further concretically implemented the system of rites and music education based on human nature.Thus,Dong Zhongshu successfully constructed a systematic and extensive study of Confucian Classics.Dong Zhongshu’s thought system not only inherited the learning of three generations of royal officials,but also absorbed the opinions of hundreds of schools in the period of Spring and Autumn and the period of Warring StatesThe first chapter discusses Dong Zhongshu’s horizon of Confucian classics.The study of Confucian Classics originated from the study of Three Dynasties,especially the great tradition of rites and music in the Zhou Dynasty.At first,the six arts were the common ideological resources of all schools.The Six Classics gradually became the Classics of Confucianism due to Confucius’ revision of the six Arts and subsequent interpretations of Confucianism.Dong Zhongshu’s construction of Confucian classics led to the prominence of the Book of Changes’s original position in Confucian classics.He made a comprehensive theoretical innovation on the basis of understanding the Book of Changes,the Book of History,the Spring and Autumn Annals and other classics.In the name of Confucius,he absorbed the thoughts of yin-yang school,Taoism school,legalism school,Mohism school,famous school and so on,and used the world schema of Yin-yang and the five elements to lay a theoretical foundation for the value ideal of Confucianism,and constructed the grand study of Confucian classics,heaven and Man.Dong Zhongshu’s study of Confucian Classics has four dimensions:history,politics,belief and thought,which form an integrated and diversified structure of Confucian classics.Xiang thinking is the cipher of thinking that the four are integrated into one.An important advance of this paper is to illustrate that heaven,earth,people and things in Dong Zhongshu’s world of Confucian classics are the existence and presentation of timing,and the multiple dimensions of Confucian classics are shown in the present and future of timing.Chun-Qiu Writing Method is an important means of Dong Zhongshu’s interpretation of Confucian classics.He put forward the idea of "there is no unchanging words in the Spring and Autumn Annals",attached importance to the purpose of word to express,and raised the usage of ci in the Spring and Autumn Annals to the height of heaven.The second chapter discusses Dong Zhongshu’s world picture of yin-yang and five elements and its application.Dong Zhongshu holds that "The most important part of heaven is yin and yang".The tao of Heaven is ultimately the Tao of yin and yang.Yin and yang are in a state of creation and circulation,so the world picture of yin and yang and five elements is formed,and Tao is in it.Dong Zhongshu’s so-called tao is the way of yin and yang creation and circulation.The movement of heaven includes the end,beginning,exit and meeting of Yin and Yang.Dong Zhongshu believed that yin and yang were derived from the qi of heaven and earth.The circulation of yin-yang is manifested as the qi of the five elements,while the creation and circulation of the qi of the five elements are manifested as the changes of the four seasons and the transformation of all things.Everything in heaven and earth is the existence of timing,and every moment is the direct reality of the creation and circulation of yin-yang and the five elements and Everything thriving and full of vitality.Through yin and yang,Dong Zhongshu directly connected the evil,auspicious,moral punishment and the way of heaven.He elaborated the relationships of generation,restriction among the five elements.With the help of the five elements,he completed the demonstration of Confucian values such as loyalty and filial piety,official system,disaster and auspiciousness.Dong Zhongshu’s idea is that humanistic value comes from the way of heaven,so we should establish the pursuit of humanistic value by imitating the way of heaven.In Dong Zhongshu’s opinion,yin-yang and the five elements not only have natural meaning,but also contain the meaning of Confucian values,and they will be endowed and down into the creation of all things,including man.Dong Zhongshu belongs to The school of constant victory among the five elements and pursues a certainty and stability.But the the school of impermanence victory among the five elements more emphasis on variability and creativity.Dong Zhongshu uses the world picture of yin and yang and five elements to lay a foundation for his study of heaven and man.The third chapter discusses Dong Zhongshu’s isomorphism of the unity of heaven and man and the mutual feeling between heaven and man.His theory of the unity and isomorphism of heaven and man is embodied and displayed through the world schema of yin-yang and the five elements.Dong Zhongshu’s heaven has multiple dimensions:the heaven of faith,the heaven of nature and the heaven of politics.It was when Dong Zhongshu discussed the relationship between belief in heaven and man that he put forward the important proposition that "heaven and man are the same if we combine them by categories".Benevolence is the most important value of Confucianism,and Dong Zhongshu believes that the nature of heaven is benevolence,and human benevolence is also derived from heaven."Human deputy number of heaven" refers to the coincidence and symbolic relationship between human body structure,number and shape characteristics of organs and tissues and all things in heaven,earth,moon,stars.Man is a copy of heaven not only in terms of numbers,but also in terms of classes.Therefore,Dong Zhongshu implanted the micro words and great righteousness of the Gong Yang in the Spring and Autumn Annals and the value ideal of Confucianism into his interpretation frame of the theory of heaven and man,which is the unity and isomorphism of heaven and man.Heaven and yin-yang forms the rhythm field of creation,and Heaven and yin-yang penetrates all things and forms the rhythm field of life.The two interpenetrate and sense each other,which forms the heavenly and human induction and sense.Dong Zhongshu argued that disasters are the manifestation of providence,and the symbol of being ordered is the symbol of the emperor’s getting the mandate.The fourth chapter discusses dong Zhongshu’s vision of Wangdao.Heaven has given Kings a mission.The king’s destiny is to civilize people,so the king’s way is a way of humanization.With the framework of the unity of heaven and man,the King implements the way of heaven into the humanistic cultivation and ascension of each individual.Humanity echoes the way of heaven and fits the way of heaven.The implementation of the concept of kingship is transformed into a series of system design and arrangement.The ideal of Dong Zhongshu’s king ideal is embodied in the three unification,lighting up five end,the four methods,and the great unification.Kings are the foundation of humanity.If the king does what is right,heaven will not suffer;When a king is not right,heaven brings disaster.Dong Zhongshu not only maintained that the kingship came from heaven,but also connected benevolence,which is the most important value of Confucianism,with kingship.Dong Zhongshu advocated that kings can communicate with heaven,earth and man.Dong Zhongshu constructed the"Sanzheng" genealogy,which includes December as the beginning of the Shang dy nasty,November as the beginning of the Zhou dynasty,and January as the beginning of the Spring and Autumn Annals.The "five ends" point to the five emperors,while the"lighting up five end" demonstrates the value pursuit of the previous kings and ancients.The "four laws" include Shang and Xia dynasties,plain and decorative.Dong Zhongshu’s contribution to "unification" lies in extending the unification of calendar and politics to the unification of ideology.Based on his theory of human nature,Dong Zhongshu built up a system of enlightenment,enabling people to carry forward the potential good in human nature.Dong Zhongshu’s civilizing and educating is a system of theocracy,including the official system,educational institutions,educational content and Confucian school spirit and so on.The regime design includes "regulation and equalization","dress etiquette system","sacrifice","official system" and so on.He stressed that " Saints imitate the laws of Heaven and use them to design regime",and defined imitating the actions of heaven as a system.He encouraged the gentleman to use righteousness to distribute profits to benefit the people."Dress etiquette system" is to distinguish different classes and status of high and low.Dong Zhongshu imitated the way of Heaven and designed an official system,in which the number of "three" and the number of "four" were the main models to follow.The core content of rites and music is sacrifice:mainly including the worship of heaven and ancestors.The fifth chapter is the analysis of Dong Zhongshu’s theory of heaven and Man.Dong Zhongshu inherited and applied the thinking method of xiang,categories and names in the Book of Changes to construct his theory of heaven and man.In the Book of Changes,Yin and Yang,eight diagrams and 64 hexagrams are used to classify everything,while Dong Zhongshu mainly uses Yin-Yang and the five elements to recognize the four seasons of heaven,political operation and social affairs.Dong Zhongshu’s "deep study of names" has a solid basis of vocal training,which reflects the belief and rationality dimensions of Dong Zhongshu’s thought.His aim was to straighten out the relationship between heaven and man,establish the order of rites and music,and provide theoretical guidance for the political practice of the new Empire.Dong Zhongshu uses the yin-yang and the five elements of the Book of Changes to interpret the way of heaven in the Spring and Autumn Annals.The Spring and Autumn Annals recorded human affairs and rose to heaven;the Book of Changes deals with the way of heaven and descends to human affairs.Dong Zhongshu combined the two and deepened and sublimated the connotation of the Gong Yang in the Spring and Autumn Annals.The doctrine of catastrophes in the Han hynasty required a direct and experiential understanding of everything that happened at the moment,and completed the work of grasping the whole transcendental tao through the xiang of experience.Dong Zhongshu established a model for Confucian scholars in the Han dynasty and influenced the scholars of the Gong Yang in the Spring and Autumn Annals and the Master of the Book of Changes represented by Meng Xi and Jing Fang.The system of Confucian classics represented by the Book of Changes has a unique xiang-reason structure.It may be possible to respond to the disadvantages of western rationalism tradition and human survival crisis and ecological crisis with the Confucian classics tradition with the Book of Changes as its core. |
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