汉初天道观及其政教思想演进

The View of Heaven in the Early Han Dynasty and the Evolution of Its Political and Educational Thought

荀子奠定的天人二分模式经韩非、吕不韦等诠释,确立了自然客体之"天",破坏了神道设教的基础,消解了秦朝皇权政治对天命的敬畏。中间经陆贾、淮南王等重释,最后由董仲舒再次树立了天的神圣性和宗教性,重新确立了神道设教、以天统人的模式。在此过程中,现实政治上发生了黄老思想转变为独尊儒术的过程,即由重无为转变为重有为,其最终代表即董仲舒思想的形成。在天道观上,董仲舒确立了天的神圣性、宗教性,以神道设教约束皇权。但是他也区分了天的范畴,认为天有所为、有所不为,有所至、亦有所止;他反对泛化天的范围,强调人的能动性。人性论上,他讨论了先天之性和后天之性,反对天然的性善和性恶,强调教化的作用。

The dichotomy of heaven and man laid by Xunzi, through the interpretations of Han Fei and Lu Bu- wei, was finally established as the ＂heaven＂ with the natural object, which destroyed the foundation of the religious teaching by the way of the spirits and dispelled the awe of the imperial politics for the destiny in the Qin Dynasty. In this process, Dong Zhongshu, after the reinterpretation made by Lu Gu and Huainan Wang, estab- lished the divinity and religiousness of heaven again, re-emphasizing the mode of religious teaching by the way of the spirits and ruling man by heaven. This process also involved transforming the Huang-Lao thought into re- specting Confucianism only, namely from inaction to action, which eventually represented the formation of Dong Zhongshu＇ s thought. In terms of the view on heaven, Dong Zhongshu established the divinity and religiousness of heaven, constraining the imperial power with the religious teaching by the way of the spirits. Meantime, he distinguished the category of heaven. While holding that heaven did certain things but refrained from doing other things, and reached certain points but stopped reaching other points, he opposed the generalization of the heaven scope for the emphasis on the initiative of man. In the theory of human nature, he discussed nature and nurture, opposing natural goodness and evilness while emphasizing the role of teachings.