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[Huangpu Li Xulu] Dong Zhongshu’s “sensuality” core and balance of the “harmony between man and nature”
Author: Huangpu PingCaring conditionsLi Xulu
Source: “Hengshui College News” 2021 Issue 2
Sweetheart Baoba Baocai Network
AskingPresentation of the person who has been raising money for one month:Huang Puyijin (1958-), male, from Zhejiang Province, professor, doctoral supervisor from the Chinese National Academy of National Academy of Sciences, doctoral student doctor in history, special professor from Hengshui University;
Li Shilu (1992-), female, from Zhejiang Province, in-depth study at the Chinese National Academy of Sciences.
The “Dong Zhongshu and Confucianism Research” special column in charge of the person’s verb:
The rule of the king with heaven was Dong Xue’s focus on the whole year. Huang Pu and Li Xulu’s essays embedded in the huge historical scene of how the Chinese civilization witchcraft system and political affairs system were structured, highlighting its important academic value.
Shanghai Road Chief College is appointed as a professor and doctoral supervisor
Dong Zhongshu International Confucian Research Institute
Chief Expert of the National Social Science Fund’s Serious Project
Dong Zhongshu Research Committee Chairman of the China Confucius Society
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Dongzi Academy, Dong Zhongshu International Research Institute, and Dong Zishu Chief Expert
Yu Zhiping
Abstract:The historical civilizations of Chinese and Western countries have entered a different path since the beginning of the pre-sunday mental era. There are differences with the political binary structure in the East. Since the Shang and Zhou dynasties, the focus of political governance has been implemented to the one-yuan structure. Since the imperial era, this structural characteristic is more intensified. Its positive meaning cannot be denied, but the existence of disadvantages is also a fact. How to counter the infinite expansion of the power of a specialized monarch and achieve proper balance in the operation of imperial power is a major challenge. If Dong Zhongshu’s “harmony between man and nature” is takenIf the theory is placed in this historical and civilized landscape for assessment, we can find that the meaning of this theory lies in the fairness of the political theme. It is not without the secret color of the emotions, but in terms of connotation and reality, it is based on the foundation of sensibility. Dong Zhongshu returned to the more traditional tradition, and looked at the late theoretical library of “responsiveness of heaven and man”. Through the argumentation and connotation of “harmony of man and man”, he placed moral ethics above the monarchy and political system under the name of “heaven”, and placed Taoism and heavenly systems above the monarchy and political system, and used it to restrict and balance the power of the monarchy, that is, to restrict the monarchy’s rights with divine power, and to make roundabout criticism of the harsh officials and political politics in the Hanwu era. From this meaning, Dong Zhongshu’s theory of “harmony between man and nature” is the physical manifestation of emotional energy, and is not without any imperfect political cleverness and thinking.
Keywords: Dong Zhongshu; the unity of man and nature; Han Dynasty politics; sensory theory
DOI:10.3969/j.issn.1673-2065.2021.02.005
1. From the perspective of modern historical traditions, Dong Zhongshu’s “harmony of man and nature” is a familiar “national event in sacrifice and military affairs” (“Zuo Yu” 13th year of Chenggong), we cannot simply understand the literal meaning, otherwise our understanding of the meaning will be narrower. In essence, these eight words are a key to clarify the essence of ancient Chinese history and its characteristics, because it simply leads to two most basic principles of modern social career: the witch system and the political system each perform their duties and work together.
Similar to the situation of most ethnic and national political sources in the world, starting from the early military regime era of clan society, the operation of power institutions was implemented in a specific manner according to the division of labor between two systems. This is abstractly integrated into: to give God’s communion to God and to Kesa’s communion to Kesa.
These two systems were established when the origin of Chinese civilization came into being. The purpose of the principle is the director of the Li branch mentioned in “Mandarin”, “The ultimate heaven and heaven are connected” and “there is a command of the Nanzheng to serve as a god, and the fire to serve as a land to serve as a commoner” (Mandarin·Chu 2)). Their extension is the self-construction system of the later generations of the witch and historians and the civil affairs groups, and they are independent of each other. In the Zhou Dynasty, the two systems were both independent operations and common to each other [1-2]. Of course, buy online car and horse feeThe division is not absolute. In the actual political career, there were a large number of “official affairs can be carried out”. For example, in the Shang Dynasty, some people said that he was a political official, but he was also a divine official, such as Yi Yin; he said that he was a religious official, but he was also a political official, such as Wu Xian. In the Zhou Dynasty, as for the Qingshi Liao and the Taishi Liao, the responsibilities between the two were often mixed. The Qingshi Liao could bring troops to fight, and there were also examples of the Taishi Guanya.
This situation still has traces left by age. This is exactly the bottom point of the revenge conditions proposed by Mr. Wei: “The government is Ning’s href=”http://twilove.org/Frank/%e5%8c%85%e9%a4%8a%e4%b8%ad%e7%9a%84%e4%ba%a4%e6%b5%81/”>Baobao.com, sacrifice to me.” (“Left Master Xiang’s 26th year) In other words, in order to go to the country to take office, Hua Da Gong clearly expressed his political attitude towards his watch, he only needed to restore the power of Wu Zhu. As for the specific political and rational power, he was willing to make a proper agreement and could continue to be controlled by the power secretary Ning family. In other words, what Mr. Wei asked for was the first item in the country’s great events, “sacrifice”, and was awakened to the reality that Ning had already strictly controlled the power of political affairs. He had to admit it in a practical way and would not be able to confront the challenge, that is, he would never have the same unrealistic fantasy as to the right to compete for specific political principles.
It is obvious that in the minds of people at that time, the focus of political power operation, that is, two aspects, one is a memorial service responsible by officials of the divine system. Its basic theme is to connect with heaven and man, receive and convey the will of heaven, so as to prove and demonstrate to the whole country the legal and sacred nature of its rule. The other is the political matters carried out by officials in the political system, which ensures the feasibility and manipulation of the normal operation of political and social governance.
The Oriental tradition of double political checks and balances has been continued for a long time, from the priests and military leaders in the military regime stage, to the checks and balances between the Senate and the governors in the Greek and Roman times, to the confrontation between the church and the king in the medieval period, it has always evolved into the integration of administration and legislation in modern times. Although the situation is different, it is different in nature. Baoqiang.com VIP#Marry first and fall in love later, warm and cool sweet articles, but China’s political civilization process has its own unique path. As early as the Shang Dynasty, the royal power was highly concentrated. “Shang Shu·Lu Geng” “Give one person” and “only to redeem the power, only to redeem the blessing” were the norm. During the Western Zhou Dynasty, the royal power’s specialized movements improved compared to the Shang Dynasty. The royal system at that time, regardless of scale or nature, had a greater development than the Shang Dynasty. Politically, the King of Zhou was the highest leader in the country; in his patriarchal career, the King of Zhou was the biggest leader in the countryIn military affairs, the King of Zhou was the natural sect of the military forces of the whole country; in terms of economic activities, it was said in “Pengli”: “Under the heaven, it is difficult to do the king’s land.” People even emphasized that “under the heaven, it is difficult to do the king’s ministers.” The fantasy politics recommended by later generations was “a blessing and defeated the emperor.” Fortunately, before age, “respect for heaven” was s
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