董仲舒的祥瑞灾异之说与谶纬流变

On Dong Zhongshu's Theory of Auspicious and Disasterous Signs and the rheology of Confucianist Divination

祥瑞谴告,在孔子思想中已有萌芽,但到董仲舒这里才上升到理论化的高度,在"天———地———人"相统一的宇宙结构体系中获得准逻辑化的论证。天人感应的思想是祥瑞灾异之说的理论来源。祥瑞、灾异与人事行为尤其是政治得失之间存在着因果关联,为政的好坏直接能够感召出祥瑞、灾异。流行于西汉末并兴盛于整个东汉时代的谶纬就直接继承了董仲舒的感应、灾异之说,在综合网罗了古代各种方术之后,竟发展成为占统治地位的官方意识形态。纬书中有许多地方甚至直接吸取了董仲舒的文字。魏晋以后,谶纬的主流朝两个方向发展,或为道教、佛教所消化吸收,依托于一定的宗教形式而存在和演化;或通过各种可能的方式在民间信仰中继续传播和扩散,虽历经焚禁,但仍代有传人,好之者不绝。

The theory of auspicious and disasterous signs can be traced to confucius,but it was Dong Zhongshu of the Western Han Dynasty who culminated it.Its theoretical basis is the idea of correspondence between man and nature.Confucianist divination which was popular is late Western Han Dynasty and prevalent in the whole of Eastern Han Dynasty was directly inherited from Dong's theory.By synthesizing various ancient diabolic tricks and wicked crafts,it gradually developed into the dominant official ideology.After the Wei and Jin Dynasties,the mainstream of confucianist divination developed in two directions:either absorbed by Taoism and Buddhism or spread through various channels among common people.