requestId:684c3e19271224.29057597.
The “number of heaven” scheming “people” and “politics”
——The theoretical structure and value development of Dong Zhongshu’s philosophy
Author: Wang Qilin (Doctor of Philosophy, Associate Professor of Confucius Civilization Research Institute, Qufu Master Fan)
Source: “Beijing Master Fan Dao. Social Science Edition” 2020 Issue 2
Time: Confucius was in the 2570s, April 16th, 1911
1911
Jesus May 8, 2020
Abstract:
Exploring the internal correlation between the number of days, personal and political systems in Dong Zhongshu’s field from the perspective of numbers is conducive to establishing a new theoretical path and new paradigm for Dong Zizhe’s research, and is conducive to exploring the development path and degree of Confucianism in the late Western Han Dynasty, and is conducive to reevaluating the contemporary value and historical position of Dong Zizhe. Based on this, we follow the path and methods of exploring causes, describing and refining the theoretical structure and value dimension of Dong Zhongshu’s mathematical philosophical learning from the dimension of interpretation. Dong Zhongshu’s philosophy is based on the “number of heavens” that dictates the internal connection between “people” and “politics”. Dong Zi, based on the relationship between heaven and man and heavenly politics, should not be discussed only from the perspective of religious worship and political theology, because Dong Zi’s argument avoids the theoretical causes of moral sensibility and reorganization for “man” and “politics” by comparing the number of heaven. As the root of existence, the number of heaven in Dong Zhongshu’s eyes is the value root of human virtue and politics. The leaves from the mysterious fare were hurt by netizens and were incompetent. From the sky to the sky of the degree, the emergence of the sky makes the universe orderly, the order of the system and the order of the government. From the number of heavens to the body, the virtues of heavens are gradually displayed; from the number of heavens to the number of political systems, the value of heavens is gradually expanded. Under the schema of days, the body and political system have gained the foundation and vitality of existence, as well as moral and psychological sensibility. It is precisely because of the existence of the same number between heaven, man and politics that heaven can communicate with man and politics. As a result, the unity of man and heaven can be achieved by the unity of heaven and politics, and the price of man and politics is worthy of continuous development.
Keywords: Dimensional number; body; political system; philosophical science; value dimension;
Dong Zhongshu, the Western Han Dynasty (179-104 BC) was one of the main figures who promoted the transformation of the political management concept of the Han Empire from Huang Lao’s “no” to Confucianism’s “responsible”. Unfortunately, since modern times, Dong Zhongshu and his philosophical thinking have been suppressed, and the essence of his thinking has been mostly concealed. Many commentators have been immersed in the judgment of theological target and idealism, and lack of object and fair evaluation. Therefore, Dong Zi’s learning has many other things worth exploring.In the early days of Han, the understanding and development of “number” such as Jay, Dong Zhongshu, Huainanzi and Huangdi Neijing formed a mathematical thinking with the characteristics of Ming Dynasty, and constructed a mathematical philosophy that diverged from the mathematical learning in the late Western Han Dynasty from the “Book of Changes”. Among them, Dong Zhongshu proposed “man and deputy heaven” and “official system to form the sky”, and constructed a theoretical paradigm that is more classical and a philosophical philosophy with characteristics.
Since modern times, the more representative works of “History of Chinese Philosophy” have often mentioned the feelings of heaven and man, such as Xie’s indefinite “History of Chinese Philosophy” ①, Rong Youlan’s “New Editing of Chinese Philosophy” ②, Yu Tai’s “History of Chinese Philosophy” ③, and Ren Shuyu’s “History of Chinese Philosophy” ④. Those who study thesis and the topics of modern thinking about history and Dong Xue and those who are the subject of human and deputy heaven have both proposing theological goals and political philosophy. Among them, the General History of Chinese Thoughts by Hou Wai-shu and others regarded Dong Zizhe as “the authentic thoughts of medieval theology” (1), and pointed out that “this kind of theology is nothing more than the rough mathematical learning of Emperor Wu’s heroic talent”②. Xu Yao’s “History of Thoughts on Two Hans” believes that “Dong’s family is in harmony with the ‘number of heaven’, and this can only be regarded as a digital game, and there is no meaning to the above-mentioned combination of five senses and five elements” (2). Zhou Guiliang’s “Dong Zhongshu Study” regards Dong Zhongshu’s theory of the five elements of yin and yang as “the symbol system of political philosophyLong-term maintenance” (3). Yu Zhiping’s “Only Heaven is the Great – Dong Zhongshu’s Philosophical Research Based on Confidence” proposes “the natural nature of the universe of ‘Ten Like Change’” and the number of “the innate characteristics of the universe” (4). American scholar Gui Sizhuo’s “From the Editing of Years to Classics: Dong Zhongshu’s Era” understands the “same number” model in Dong Zhongshu’s philosophical studies (5). In addition, Huayougen believes that “‘Yuan’ is both the secret meaning and the material that is not beneficial to humans and all things” (6). Zhang Xianglong believed that “‘yuan’ must be the most basic occurrence, a ‘department’ that is born” (7). Zhu Chongxiu proposed that “‘Yuan’ is the beginning, with a unified meaning of interruption and continuity”, “‘Yuan’ is the result of abstracting experience and reality”, “‘Yuan’ or ‘Yuan’ itself includes one and many conflicts, and the movement of conflict constitutes the development process of things” (8). From the above, it can be seen that many scholars have already dissected the number in Dong Zhongshu’s philosophical studies from a different perspective. Describe the discussions of later generations, the author published “Abstracting the Philosophical Ideology of “Count” and the Logical Path of Dong Zhongshu” in 2011 (“Hengshui Academy Report”, Issue 2, 2011) and first tried to analyze Dong Zhongshu’s thinking on numbers from the perspective of numbers. In 2015, “Dong Zhongshu’s “Count”” (“Bright Sun”, November 23, 2015, 16th Edition) and first proposed the concept of “Dong Zhongshu’s Philosophy” and continued to surround it in his doctoral thesis.”Dong Zhongshu’s Philosophy” has opened in-depth discussion. In terms of the research paradigm of “Dong Zhongshu’s philosophy”, the viewpoint of money is very proactive. Mo Mu believed: “Zhongshu initially replaced the natural concept of pre-Qin Taoism with the concept of principle. He said that all things in the universe are transformed into matters, and there is a kind of influence and reason behind it. Those who share the same types of things can cause a certain change at a certain level or a certain quantity. This is a natural principle, which is actually a principle that makes it happen.” (9) Here, we explore the “number of heaven” constructed by Dong Zhongshu’s philosophy of philosophical research and the value dimensions of “man” and “politics” to explore the final analysis of the principles.
Dong Zhongshu’s eyes “number is a manifestation of the way of heaven” (11), “Liuhe and all things will be expressed and counted, so through count, you can master the activities of the way of heaven and all things” (12). He said: “Try to adjust the zither and zither and wrongly, and drum up the palace to respond to other palaces, and drum up the business and others to respond to it. The five sounds are compared and the birds are seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom seldom In other words, “number” serves as a fundamental point to remind “people” of the picture, structure and
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