On Zhongshu-day Philosophy

DongZhongshu lived in the three dynasties of Wen, Jing and Wu Emperor. General unitary political system of autocratic monarch tended to mature. The scholastic ideas revered Confucianism instead of rather liberal and open situation in the eaily of Han Empire. On the co-operation between the doctrine of Confucianism and the autual political power influence, DongZhongshu partly persisted in the unity. He expounded and proved the rationalization of General unitary political system of autocratic monarch by the doctrine of Confucianism. He relatively much stuck to the antagonistic relations. He criticized the autual social politics by the doctrine of Confucianism. He relatively much consisted in the independent character of the doctrine of Confucianism and his own personality.The idea on Tian and Man of Dong Zhongshu inherits the idea on God's will in Shang-Chou Dynasty and the coherence of Tian and Man that Confucius and Mencius are convinced of. In the days of Shang-Chou Dynasty, Tian is a supreme God that has feelings. Only the emperor can communicate with it, which is the bud of "divine right of kings". In order to prove the paramount authority of the emperor, Dong Zhongshu draws on the idea. In addition, "natural law is forever" has come into being in the period of Shang-Chou Dynasty. The idea has profound meaning because only inevitable Tian is the ultimate moral origin. Confucius scarcely discusses Tian. Although he holds Tian in great reverence, he comprehends the relation between Tian and Man from the human being. He thinks that the human being can "know God's will" by enhancing moral culture. "Benevolence" is the core of Mencius political thought. He inherits and develops Confucius "Nei Sheng" thought. The coherence of Tian and Man of Mencius embodies in the life philosophy and moral culture. He also admits that the emperor's power comes from Tian, but in fact he is inclined to connect the legitimacy of the emperor's power with the emperor's virtue. Mencius admits the existence of inevitable Tian and for the first time gives it a definition in the history of Chinese thought Finally, Dong Zhongshu interjects Yin-Yang and Five Elements thought. Through it he connects the natural law with the human affairs.DongZhongshu constructed the ideological system of the heaven. The heaven of DongZhongshu was the unity of Personal God and Natural. Personal God had its will and goal while Natural hadn't. Personal God dominated Natural. Natural expressed the will and goal of Personal God, that is, without inner goal but with outer goal. Personal God had moral reason, so Nature which was dominated by personal God, had also moral reason. Moral reason is essential characteristic of them. The fundamental goal for DongZhongshu to construct the philosophy of the heaven was to form the holy grounds for the doctrine of Confucianism, that is, the doctrine of man, in order to ensure the realization of the doctrine of Confucianism. DongZhongshu held that the heaven and man were of the same kind and responsed each other. The heaven and man of the same kind responsing each other was the basic principle of DongZhongshu's philosophy of the heaven. At first, the heaven and man of the same kind responsed each other, so the heaven and man reacted, too. He constructed the theories of good and bad figures from the heaven. Second, the heaven and man of the same kind responsed each other, so they could analogize. Therefore, the doctrine of the heaven analogized to that of man and was the eternal grounds of that of man. DongZhongshu thought that the kernel of the doctrine of the heaven was yin and yang and the five elements. The doctrine of the heaven about yin and yang and the five elements were the grounds...