董仲舒的感应之“天”及其应有之意

Dong Zhongshu’s“Heaven”of Induction and Its Due Meaning

作为两汉经学家世界观、人生观及汉唐儒家经传诠释重要部分的汉儒天人感应理论,董仲舒等在建构时,将孔子师徒及思孟所阐发而充分体认的上天至善性信仰作为这一理论的思想前提,并将其纳入感应之"天"中。董仲舒用阴阳五行及同类相感理论、墨学的天志与明鬼思想、思孟学说等等,对意志之上天的至善进行了更为精致的分梳与论证。这一对意志上天至善性的论说与推证,使其成为感应之"天"的应有之首义;在此基础上,董仲舒又将西周初的主要上天对"王"的赏善罚恶的主宰之"天"及其对人间的监临、掌控,降落为至晚两周以来渐起的上天与人世的互感相通的天人感应,因而,感应之"天"的应有之二义,是更为精致化的上天与人世(圣王)间的互感相通义。人在周初天命王权思想中的相对被动的"敬德"受命,因董仲舒等强调"王"的更大能动性而有所改观,尽管"上天"在这一思想中仍占主导地位、仍具主宰性。

When constructing the theory of Confucian"heaven"of induction of the Han Dynasty which was based on the world outlook and life outlook of the economists in the two Han dynasties and the important parts of the interpretation of Confucian classics of the Han and Tang dynasties,Dong Zhongshu and others took their faith in the supreme goodness of the"heaven"which was clarified and fully realized by Confucius and his followers as well as Zi Si and Mencius as the ideological premise of this theory,and put it into the"heaven"of induction.Dong Zhongshu used the theory of yin-yang and the Five Elements and similar mutual induction,the will of the"heaven"and the existence of ghosts of Mohism,and the theories of Zi Si and Menius,and made more accurate analysis and explanation of the will’s supreme goodness of the"heaven".This discussion and inference of the will’s supreme goodness of the"heaven"became the primary meaning of the"heaven"of induction.On this basis,Dong Zhongshu again made the"heaven"dominated by rewarding the good and punishing the evil to"the king"and its supervision and control of the man in the early Western Zhou Dynasty fall into the mutual induction between the"heaven"and the human world which arose gradually since the late Western Zhou Dynasty.Therefore,the"heaven"of induction should have two meanings,more delicately showing the mutual induction between the"heaven"and the human world(the king).Man in the thought of the will of the"heaven"and royal rights in the early Zhou Dynasty was required to respect moral values and receive orders in a passive way,but such a view changed somewhat because Dong Zhongshu and others emphasized the greater initiative of"the king",though in this thought the"heaven"still occupied the leading position and possessed dominance.