The theory of the relationship between heaven and man originated from Shang Shu Hong Fan in the Six Confucian Classics. "Hong Fan" said: "When it rains, it rains; Hey, it's time; It is clear that when it is embarrassing; If you plan, it will be cold; If the wind prevails, it is sacred. Blame sign: crazy, continuous rain; If you remain arrogant; Yu Yue, if you are a constant; If you are anxious, you will be cold; Meng Yue, if the wind stays the same. It means that the monarch's administrative attitude can affect the weather change. Confucius wrote Spring and Autumn Annals, arguing that the disaster was caused by the monarch's loss of virtue. Confucius once said: "If there is a drought in the country, isn't it a loss of punishment and morality?" He also advised you to "punish and be virtuous, and take things from heaven." The reason why The Spring and Autumn Annals focuses on disasters is because Confucius thinks that there is an inductive relationship between man and nature, and that man's behavior will be influenced by heaven, and heaven will respond to people according to the good and evil of man's behavior, while the way the world responds to people is to blame people for disasters, so that people can reflect on them and make up for them. "When the country is prosperous, there will be good times; If the country is going to die, there must be evil spirits. When you see a turtle, move four bodies. " Virtue can lure heaven. "If there are good families, there will be Qing Yu, and if there are bad families, there will be more disasters." . On the other hand, Confucius emphasized that "heaven is bound to be guilty and there is nothing to ask for."
"Biography of the Ram in the Spring and Autumn Period in the fifteenth year of Xi Gong" says: "Ji Ji belongs to Yong. It is a temple that shocked Yibo. What is a loser? Ghosts also. Who is the earthquake? Lightning struck the temple of Heber. Who is a foreigner and who is a doer? Ji Zhifu also. Ji's wealth is very small, which one is Yi? It's great, too Is it big? Heaven forbids it, so it is great. Why do you make a reservation? Remember the difference. 」
"Biography of the Ram in the Spring and Autumn Period of Gong Xuan in the 15th year" said: "In winter, you will be born. Don't talk about the living, talk about what? Life is not a book, how can it be a book? Fortunately. Who is the lucky one? Jude said it was a cloud. Who is affected by it? There should be natural disasters in the past changes, and other things are suitable for this change. " He Xiu's "Yang Gong Xie Jie" notes: "According to legend, Gong Xuan should change the old system of public land and mu tax, and there are natural disasters. People are starving. It is said that after Gong Xuan and this natural disaster are hungry, he can be enlightened, return to the ancients, and have a good year in the middle of winter. His merits are too disaster-free, so the gentleman is deeply happy. " Storks are a group of insects, and now they are called colourful insects. At first, it was said that flies are big and bugs are big. According to the calligraphy practice of Chunqiu, there are many bookworms, not bookworms, because bookworms didn't cause disasters at the beginning. However, the Spring and Autumn Annals has changed, so people who wrote this book can reflect on the retro system after natural disasters, so Confucius wrote this book to declare the public's luck. In the biography, it is clear that it is easy to declare that the public has changed in the past, and there are often disasters in response to it. This is the meaning of heaven and man.
As many as sixteen times, The Biography of the Spring and Autumn Ram clearly pointed out: "Why did you write this book? Remember this disaster. It was pointed out 32 times: "Why is this a book? Remember the differences. " Like "David. Who's the big shot? Dry sacrifice. But why not talk about drought? Stem; You say drought, you can't see it. Why do you make a reservation? Remember this disaster. He Xiu pointed out: "Drought, politics and religion should not apply. First of all, Duke Huan didn't have a trip to the king, but was hired by the son of heaven to go hunting in the countryside, a big city in Zhu Qiu, which caused the drought. "According to He Xiu's plan, drought is a reaction of politics and religion.
Therefore, "History of the Five Elements of Han Dynasty" said: "When Zhou Dao is poor, Confucius narrates the Spring and Autumn Period, then Gan Kun's Yin and Yang, Hong Fan's blame, and the way of heaven and man is brilliant." "Dong Zhongshu's Spring and Autumn Annals pushed Yin and Yang by catastrophes, so it was wrong." Dong Zhongshu inherited the theory of catastrophes in the Biography of Rams. He should be the emperor's countermeasure cloud:
"I would like to make a case in the Spring and Autumn Period, depending on what I did in my previous life and seeing the relationship between heaven and man, which is terrible. The country will lose its way, and the sky is the first disaster to inform it. It doesn't know how to introspect, and it is so weird that it is afraid of it, doesn't know how to change, and even gets hurt. In this way, I saw the goodness of Tianxin and wanted to stop the chaos. ..... and later generations, prostitution declined, unable to unify social life, vassals retired, residual thieves competed with good citizens for loam, and moral education was abolished and punished. If the punishment is wrong, it will lead to evil spirits; Evil spirits accumulate in the bottom, and strange beasts accumulate in the top. If the upper and lower levels are not harmonious, Yin and Yang will be misunderstood and Uber will be born. This disaster is also caused by different reasons. "
Dong Zhongshu used the theory of time (yin-yang and five elements) to play or develop the thought of heaven-man induction in Spring and Autumn Annals. Although his theory is absurd and incredible, it is by no means out of nothing, but based on the spirit of the change between the poor and nature in Spring and Autumn Annals.
Dong Zhongshu inherited the "Hong Fan" thought about the five elements in Confucian tradition, and carried it forward, and established a set of cosmology including the unity of man and nature. Dong Zhongshu believes that the universe consists of five different attributes: wood, fire, earth, gold and water. These five different attributes compete with each other to form a reasonable cosmic relationship. Wood fires, fire produces soil, native gold, gold produces water, aquatic wood. On the other hand, water wins fire, fire wins gold, gold wins wood, wood wins soil, and soil wins water. The coexistence of the five elements is a generating relationship, and the victory of the five elements is a saving relationship. The universe changes according to the relationship between the five elements, thus becoming an understandable and reasonable universe. For example, wood is the master of spring, fire is the master of summer, soil is the master of summer, gold is the master of autumn and water is the master of winter. When the weather is explained by the five elements, it is rational and understandable. In Dong Zi's view, not only the weather is composed of five elements, but also the people. If the nature of wood is spring, it is advisable to persuade farmers not to seize the farming season, if the nature of fire is summer, it is advisable to choose merits to seal virtue, if the nature of soil is cultivated, it is advisable to follow the palace system, harvest gold in autumn, punish people who have no way to gather in the world, store water in winter, and respect the four-season sacrifice and the order of kindness. In this way, it is reasonable and understandable to understand personnel according to the five elements. According to Dong Zi's theory on the composition of the universe, the universe is arranged reasonably according to the five elements, and the moon, the stars, the mountains, the rivers, the earth, the fish, insects, birds and animals all operate reasonably according to the nature of the five elements, so there should be no disaster between the human world and the nature, because neither the disaster of the human world nor the difference of the nature is caused by the rational operation of the five elements. However, from a practical point of view, the relationship between the five elements that reasonably constitute the universe will often be broken, that is, the reasonable universe in which the five elements coexist and oppose each other will be in an unreasonable and absurd state because of the disorder of the five elements. In this way, the movement of the sun, moon and stars, spring, summer, autumn and winter will be disordered, and the formation of fish, insects, birds and beasts in mountains and rivers will be abnormal, that is, there will be disasters. In other words, the disaster is caused by destroying the reasonable cosmic relationship based on the five elements. Therefore, in the chapter "Spring and Autumn Stories Governing the Five Elements", Dong Zi specifically discussed that the cause of the disaster was to destroy the reasonable relationship between the five elements. Dong Zi said:
"Fire dry wood, pretty worm out early, ray left early; Dry soil, fetal death, birds and insects hurt the body; Dry wood, soldiers; Dry water and dry wood, spring in first frost. The soil is dry and the fire is dry, and there is more thunder; Gold dry fire, leather Mu Yi; Water is dry and fire is hot, and summer hail; If the wood is dry, the ground will move. If you work hard, you will hurt your grain and have a disaster; Dry water and dry soil, cold rain and frost in summer; Wood is dry, but insects are not; When the fire is dry, there is a great drought. If water dries gold, the fish will not do it; If the wood is dry, the vegetation will regenerate; When the fire dries up the gold, the vegetation will flourish in autumn; Dry soil and gold do not produce food. Dry wood and water, don't hide in winter; When the soil is dry and the water is dry, insects will sting in winter; When the fire dried up, the stars fell; When the gold is dry, it will be cold in winter. "
Although Dong Zi explained the causes of disasters with the theory of five elements, it is not enough to explain the induction between man and nature, and it is necessary to further explain why human behavior will destroy the order of five elements (heaven) and lead to disasters. In view of this, Dong Zhongshu further put forward the theory of analogy from the perspective of Yin and Yang.
In order to further explain the reason of the induction between man and nature, Dong Zi also put forward the gasification theory. Dong Zi believes that the universe between heaven and earth is just gasified, and people live in the yin-yang inclusion between heaven and earth, just like fish live in the inclusion of water, but the water is visible, and the gasified universe is vast and hard to see. Therefore, between heaven and earth, in the universe, although empty and real (actually full of gas, gasified). In this gasified universe, the qi of man and the qi of heaven and earth circulate and penetrate each other, so the qi of man will affect the qi of the whole heaven and earth. If people's qi is harmonious and appropriate, this qi is in harmony with the qi of heaven and earth, and the heaven and earth become beautiful and auspicious; If people's qi is deviant, it is consistent with the qi of heaven and earth, and the order of heaven and earth is chaotic and disasters are different. It can be seen that Dong Zi took the gasified universe as the basis of the induction between man and nature, and explained the disaster by the number of gas phases between man and nature. Although there is no trace of human reaction, there is a causal relationship between man and nature in the gasification universe. Dong Zi's theory of Qi proves that category theory is not fiction, and it is well-founded.
In Dong Zhongshu's thought, the relationship between man and nature is the core of his theological teleology system. There are two main aspects of the interaction between man and nature: ① The disaster blame report says that there is a causal relationship between natural disasters and rulers' mistakes. "all disasters are born in the loss of the country." The son of heaven violated God's will, did not uphold justice, and sent disaster from heaven, condemning it. If you "condemn it without knowing it, you are afraid of it." (2) The theory of "harmony between man and nature" holds that "there are yin and yang in heaven, and there are yin and yang in man. When the yin of heaven and earth rises, the yin of man should rise; When the people's Yin Qi rises, Yin Qi in heaven should also rise accordingly. Its path is also one. " This statement, with qi as the intermediary, holds that qi has the function of punishing morality, and "Yang is virtue and Yin is punishment". At the same time, people's moral behavior will also cause changes in Qi and induce each other. It is said that "governing the people of the world, being flat and upright, refining heaven and earth and turning everything into beauty;" If the world is chaotic and the people are good, if the ambition is arrogant, if the gas is reversed, then the world will be hurt and the gas will be a disaster. " Dong Zhongshu shaped "heaven" into the supreme god, restricted the infinite monarchy with the theory of "the feeling between heaven and man", and found a theoretical basis for your father's respect and governance. In Dong Zhongshu's works, the above two statements are alternately combined.
The theory of "White Tiger with Tongde" finally stipulated the theory of feeling between heaven and man, different disasters and different disasters, which brought great influence to the politics of Han Dynasty. The thought of harmony between man and nature was dominant in Han Dynasty, and Liu Xiang, Liu Xin and Ban Gu all acknowledged that political gains and losses would lead to disaster. There are a lot of records about disasters in Historical Records, Tianguanshu and Hanshu Wuxing Zhi. When divination flooded, the theory of telepathy between man and nature became more popular.
In order to meet the needs of unified politics, Emperor Wu of the Han Dynasty adopted Dong Zhongshu's suggestion (about BC 179-BC 104), deposed hundreds of schools and respected Confucianism exclusively, thus establishing the orthodox position of Confucianism and the official position of Confucian school. Dong Zhongshu set out to explain Confucian classics and established a theological world outlook, which made Confucianism embark on the road of religious education. He advocated the theological teleology of the interaction between man and nature, and demonstrated the legitimacy and rationality of autocratic rule politically. He invented heaven to establish the supreme authority of the emperor, and maintained and strengthened the rule of human monarchs. This has a great influence on science and technology, which excludes the necessity of scientific exploration, and holds that all phenomena in the universe, from nature to human society, appear according to God's will. Heaven is the father of all things, and all things are not born in heaven (the story of Spring and Autumn Annals), but the purpose of heaven's creation is to feed people, that is, the so-called "God's creation is also to support people" (Heaven is the father of all things), so the connection between heaven and man becomes inevitable. Therefore, the disaster is regarded as a scourge, and "the disaster is also a scourge, and the difference is also a natural force" ("The Spring and Autumn Period is full of dew, and it is necessary for benevolent people to see benevolence and wise people to see wisdom"). The change of spring, summer, autumn and winter is the expression of love, strictness, joy and sadness in the sky. The warmth, sunny, cold and heat of the weather are explained by the emperor's good and evil, joy and anger. It almost stifles people's vitality in exploring the laws of natural phenomena and greatly hinders the development of science and technology.
During the period of Emperor Wu of the Han Dynasty, because Dong Zhongshu's theological world outlook had just been established, unorthodox so-called heresy thought was still stubbornly resisting. Sima Qian, who aims to study the relationship between heaven and man, learned from the changes of ancient and modern times and became a family (the biography of Sima Qian in Hanshu), is such a representative. He is afraid of attaching religious superstition to scientific knowledge. He criticized the superstitious thoughts of Evodia rutaecarpa and held a critical attitude towards the theological world view of the connection between man and nature. In Historical Records, Sima Qian showed extensive knowledge and realistic spirit on some problems of natural science, and his Tianguan Book is the first existing book in China that systematically describes Tianxingguan. The almanac expresses his thoughts on the calendar; Calligraphy, Hequ Book, Biography of Huo Zhi, etc. There are descriptions about temperament, water conservancy and geography. Moreover, the historical records initiated by Sima Qian set a precedent for recording scientific and technological historical materials, which was followed by later generations. His pioneering work cannot be forgotten.
At that time, the theory of a hundred schools of thought contended still had certain influence in some countries and regions. For example, Liu An, the king of Huainan, once invited guests to write a book called Huainan Zi, which combines Yin and Yang, Confucianism, Taoism, Ming and Fa. Therefore, although the academic thought at this time has developed in a rigid direction, there is still a lot of room for activity. However, in the third year of Ganlu (5 1 year BC), Xuan Di, Emperor Wu of the Han Dynasty, called a meeting of Confucian scholars from all over the country in Shiqu Pavilion in Chang 'an to discuss the similarities and differences between Confucian classics and righteousness, which pushed Dong Zhongshu's ideological system to the position of the only official school. At the same time, the works of a hundred schools of thought contended and Sima Qian were banned, even these works in the hands of Liu, a vassal who was enfeoffed in the Western Han Dynasty. Since then, the rigid theological world outlook has been widely circulated.