【王江武 王康】董仲一包養心得舒的反動思惟

Wang Kang (1995-), male, from Wuzhi, Henan, and is studying at the same time as the Jinan University of Humanities.

The Study of Dong Zhongshu and Confucianism” special column is specially in charge of the people’s verbal

Dong Zhongshu was accused of being a “metaphysical thinking” because of his bold statement that “the heaven does not change the way nor changes.” The article “Dong Zhongshu’s Reactionary Thoughts” jointly cooperated with Wang Jiangwu and Wang Kang, has achieved the merit of being upright. Since there is a “reactionary” idea, Dong Zhongshu should not be the mechanically stereotyped “metaphysicist” master, and his historical philosophy should also be dynamic and circulating. In the eyes of the two authors, Emperor Jing’s “Forbidden for Tangwu” directly led to Confucian scholars not daring to say “reaction”. But “reaction” will still be presented in the Confucian scholar’s discussions in the method of “slight words”. Dong Zhongshu cleverly embedded and melted the Confucian “revolutionary” energy into his “reformed statement”. “Reform” is actually the synonym of “reaction”. Through the emphasis on “delegation” and “domineering”, it has completed the creative transformation and innovative development of Confucian “reaction” thinking. The king must be given the command of heaven, and the talented one can carry out the reform of the rules and regulations. Destiny is the source of the rule of kingly politics and the basis for “reaction”. These are all very insightful insights and must cause serious attention. However, “reaction” is not “restructuring”. Using “small words” to eliminate the differences in conceptual boundaries, changes in ranges, and differences in political power evolution between the two are quite strong and suspected of perfunctory. The Gongyang family always emphasized the “King of the Fahou” and Dong Zhongshu also “reformed” (“Year Fanlu·King Chu Zhuang”), intending to refine and restructure the way. If there is a “reaction” factor in Dongxue, it is also realized through the “three disciplines” cycle and “textual four methods”. Dong Zhongshu’s first strategy clearly proposed “more” and “more” and used it as the necessary path for the sage king to “govern well”. Reform and more can only be completed within the existing royal power and royal power structure, and may not lead to “reactionary” changes in political power, which are relatively old and stable, without spending on bleeding, bloody and painful expenses.

Dr. Yu Zhiping

Shanghai Road Chief Executive Officer, PhD Director

Chief Expert of the National Social Science Fund’s Serious Project

Dong Zhongshu Research Committee Chairman of the Chinese Confucius Association

Dong Zi Academy and Dong Zhongshu International ResearchThe chief expert of the institute and Dong Zi gave a lecture on the quotation: What method should be used to continue to describe the Confucian theory of “reaction” after the “Forbidden by Tangwu” and became a serious challenge faced by Confucian scholars of the Han Dynasty. Dong Zhongshu embedded the energy of Confucian “revolution” in his “revolution” and used “revolution” to describe “revolution”. Through the emphasis on “delegation” and “dominant” it completed the creative transformation and innovative development of Confucian “revolution” thinking. Dong Zhongshu’s “reform statement” is actually a “slight statement”. Dong Zhongshu believed that the king must be given the order to heaven, and then he carried out a series of rules and regulations to benefit from the reform. Destiny is the source of the king’s politics in accordance with the laws, and the gains of destiny are precisely through countermeasures. Specifically, based on the text of disagreement, Dong Zhongshu’s “reform statement” has two forms: “Three Symbols and Three Rights” and “Loyalty-Respect-Text”. Although the two express different expressions, they both express “nature is always the same”, and the replacement of the three Symbols is certain.

Keywords: Dong Zhongshu; Reaction; Reform; Dominion; Destiny

Fund Items: Serious Project of the National Social Science Fund (19ZDA252); Shanghai Cenli Plateau Science Construction Plan (A-9103-20-365007)

Confucianism has always had a tradition of proactive “reaction”, and all the records about “reaction” in pre-Qin classics. For example, “Shangshu·Duoshi” says: “Only when the heavens were silent, the emperor was the destiny, and the descendants were the destiny. He ordered his ancestors to form the Tang and Xia, and his handsomeness was everywhere.” [1] 219 also says: “Only when the ancestors of Yin knew that they had the secrets and the rules were written and the Yin and Xia.” [1] 220 “Yi·Ge Gua·Tuoqi” says: “Tang and Wu rebelled, and they were in the heaven and responded to people.” [2] “Pen·Big Ya·Wen Wang has the voice” says: “Wang Wang has given the order, and there is a sentence, and there is a sentence.” [1] 220 “Yi·Ge Gua·Tuoqi” says: “Wang Wu rebelled, and it is a perfect match for the sky and responded to people.” [2] “Pen·Big Ya·Wen Wang has the voice” says: “Wang Wang has given the order, and there is a sentence, and there is a sentence.” This martial arts was attacked by Chong and built in Fengyou. “[3]526 “Pen·Daya·Daming” says: “There is a destiny from heaven, and he ordered King Wen to be in Zhou and Beijing.”[3]508 “Mencius·King Hui of Liang” also says: “Those who pay the benevolence say the reward, those who pay the righteous say the sacrifice, and those who pay the righteous say the sacrifice, and those who pay the righteous say the husband is a man. He has said that he has been ruthless, but he has never heard of the king.”[4] After Qin and Han, the Confucian theory of “revolution” seemed to be ruthless.

“Historical Records: The Scholars’s Episode” has been published: During the reign of Emperor Jing, the Taifu of the King of Qinghe, Gusheng and Huang Sheng, discussed the “Tangwu Rebellion” in the imperial front. Huang Sheng believed that Cheng Tang and King Wu, as ministers, rebelled against Jie Wu without obtaining the authorization of God. Xu Gusheng believed that the tyranny of Xia Jie and Shang dynasty caused great chaos in the whole country, and Cheng Tang and King Wu were willing to fight against the people’s atmosphere. Therefore, it is impossible to say that Tangwu has not obtained the destiny of heaven. Huang Sheng is the opposite. Even if the hat is old, it must be worn on the head, and even if the shoes are new, they can only be worn on the feet. Similarly, even a lord with no way is the ruler, and even a saint with no way is the ruler. Even a saint with no way is the ruler. If the Lord has made mistakes, the minister should vigorously regulate and correct the monarch. How can he kill him and replace him? This is actuallyopposite. Xu Gusheng then listed the examples of Emperor Gaozu of Han and pointed out that what should I say about Emperor Gaozu of Han and replaced Qin and occupied the position of emperor? Then, Emperor Jian of Han expressed the so-called “Ma Liver”: “Eating meat and not eating Ma Liver is not to be ignorant of taste; those who speak without saying anything are not to be foolish.” This discussion was terminated in time. After this, the students no longer mentioned the “giving the mission and releasing the murder” [5]3122-3123. This is the famous “Tangwu Forbidden” in history. There is also a saying in “Korean Feizi” that is similar to Huang Sheng: “Even if the crown is worn, it must be worn on the head; if the footsteps are five-character, it must be moved on to the earth.” [6] Emperor Jing’s view is undoubtedly directed towards Korean Fei and Huang Sheng.

The emergence of “The Forbidden of Tangwu” is closely related to a serious change in Chinese history – “The Change of Zhou and Qin”. In the Qin Dynasty, the “county system” replaced the “feudal system” of the Zhou Dynasty with the “county system” and the “feudal system” of the Zhou Dynasty with severe criminal laws. More importantly, the entire country has become a centralized and centralized state, and the emperor has become the highest and powerless owner. As the saying goes, “the affairs of the whole country are determined by no detail, and everything is decided by the superior” (“Historical Records: The Book of Qin Shihuang”) [1]3122-3123. After the Han Dynasty and Qin Dynasty, its rules and regulations mostly inherited the violent Qin Dynasty, and the H