The Source Of Intellectual History And Cultural Functions Of Ya-Sheng In The Pre-Qin And Qin-Han Dynasties

In the pre-Qin period and Qin and Han Dynasties,records about ‘Ya-sheng’ were frequently seen in social practice at that time.In stark contrast,there was a vacancy in the theoretical explanation of the behavior of Ya-sheng in the classical literature.This has also led to our cognition of‘Ya-sheng’ staying in specific social practice for a long time,and interpreting it as a specific category of numerology,but the connotation of‘Ya-sheng’ may need to be further expanded.In order to solve this problem,we need to focus on the records of ‘Ya-sheng’ which was seen in historical materials as the main analysis object,and put forward a clearer explanation for the concept cognition,behavior pattern and cultural connotation.The emergence of the idioms of Ya-sheng is a relatively important stage in the development of the concept of‘Ya-sheng’.This systematic expression first appeared in the Eastern Han Dynasty.Before the Eastern Han Dynasty,although the records of ‘Ya’ or ‘Yan’were common in the literature,a relatively accurate conceptual cognition was not formed;and after the Eastern Han Dynasty,the content of ‘Ya-sheng’ was gradually mixed with other blessings and witchcraft,then became a more specific act of witchcraft.Although people’s cognitions about ‘Ya-sheng’ are constantly changing,the core content is still relatively unified.They all deal with more specific practical problems by relying on or borrowing the power of high-level authorities such as God,and these practical problems all can be regarded as the result of the intervention of inhuman forces such as ghosts and gods.For the behavior of ‘Ya-sheng’ guided by this concept,we can basically classify and explain its participating groups and expected functions,and attribute the characteristics of ‘Ya-sheng’ to secularity,antagonism,and sociality.On this basis,through the analysis and reconstruction of related historical materials,we can find that the main activities of the ‘Ya-sheng’ are concentrated in political activities,social life and cultural concepts,and it has a lasting impact on this period.Precisely because of the diversity of social practice and the fact that the implementation of ‘Ya-sheng’ is always based on the interaction of the relationship between nature and human beings,it is actually not limited to the description of the practical level,and relevant research is necessary expand further into the world of thinking.This also means that we need to regard ‘Ya-sheng’ as a specific path of thinking and cognition,so as to concentrate its specific behaviors,ritual resources,concept evolution and cultural value discussions on a relatively complete logical line.By using the superior authority of heaven(including the order of heaven and the authority of heaven)to resist,suppress,and cater to the imaginary objects that create various social realities,so as to achieve the purpose of avoiding adverse risks.From this point of view,‘Ya-sheng’ thinking runs through the scope of the world of thinking and social practice,it’s also a basic path and an important boundary for the interaction between the two.