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Dong Zhongshu’s positioning for Confucianism: religion or theology?
Author: Xie Xiahan
Source: Author Author Authorized Confucian Network
“Hengshui Academy News” Issue 3, 2019
Time: Confucius was in the 2570s Jihai April 12th Guichou
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Abstract:One of the conditions for determining Dong Zhongshu’s historical position is to determine whether Confucianism can be religious, and this needs to be distinguished from the concept of religion. According to the method, the current religious concept of style has been incorrect since its establishment – Christianity is used as a paradigm. Looking at modern Chinese society from this religious concept, the national religion that has existed since ancient times and present has become “unreligious”. For example, there is a religion that is regarded as a Confucianism that “helps others and monarchs to educate and enlighten people.”
In fact, serious religious activities such as worshiping heaven and ancestors are all handled by the state, all belong to national affairs, and prove that modern Chinese society has religion; religious activities are activities to govern the country, and the main body is the country, not Confucianism. Social integration during the Qin and Han periods asked for religious integration. As the leader of the national sect, Emperor Hanwu asked Confucianism for theoretical support and asked Dong Zhongshu. TaoBaobao Message BoardThe family leader Zhang Liuhe is not benevolent, and the sage is not benevolent; Confucianism advocates Zhang Tian Tao is benevolent.
Dong Zhongshu adhered to the Confucian establishment and confirmed that the Liuhe Dao is one yin and one yang. Yang is the virtue of heaven, and Yang is the punishment of heaven, Yang is the punishment of heaven, and virtue is the basis for punishment and integrity, laying the foundation for the king’s tyranny. At that time, religious integration had completed the divine system between the heaven and the Five Emperors. Dong Zhongshu accepted and combined various schools of thought, and used the argument that “the heaven does not change the Tao and the Tao” to prove that the three dynasties did not change the Tao, and established the principle that heaven was higher than the Five Emperors. With the connection between the five elements, the related relationship between the king and the king’s virtues, and the warning of the celestial phenomena, the system will transform the feelings of heaven and man – since the king is authorized by heaven, in order to govern the country, one must understand the will of heaven and inherit the way of heaven; use religious thinking to restrain the emperor and avoid their use of power. The Confucianism offered by Dong Zhongshu is very religious, but he is not a religion, but a theology. Perhaps, it is closer to comparing Confucian scholars to rabbis of the ecclesiastical rituals.
Keywords: Dong Zhongshu; Confucianism; religion; theology; national religion; heavenly way; heavenly human feelings
Dong Zhongshu has a noble position in the history of Chinese thinking. He is a representative figure of modern literary scholars in Western Han Dynasty and a throne of Confucianism.Set the correct one. All students who discuss Ram School give them high praise. Regarding his extreme contribution and “poverty” impact on Chinese civilization, many scholars have discussed it, and common understanding and dispute coexist, without any redemption. The argument of this article is that Dong Zhongshu has established the position of Confucianism as a solemn; the question to be discussed is that the contribution Dong Zhongshu has made to Confucianism is to determine Confucianism as a religion or a theology?
To answer this question, the condition is to understand the religious conditions of modern Chinese society and whether Confucius can lead the Confucius. Li Yinkang said that Confucius was a creator. If Confucius had created his teachings, Dong Zhongshu could be regarded as a creator who inherited and completed Confucius’ creatorship. Whether Confucius can lead the leader and Confucianism can have religion is actually a unified question.
1. Confucius, Mencius and Confucianism cannot be regarded as religion – a national religion that is clear about modern Chinese society
Kang Youxiong insisted that Confucius created Confucius and Confucius was the leader, and the idea was to simulate Jesus’ creation of Christianity and itself founded Confucianism. However, treating Confucianism as a religion does not start with Kang You. Since a long time, there have been a tradition of confucianism and Taoism. In other words, it is not clear what kind of existence Confucianism exists. The word religion in Japanese is actually translated into an oriental concept, so it adds another difficulty to Confucian positioning.
To solve this problem, you must do at most two things. First, we analyze and determine the concept of academic concepts based on social science methods. To put it simply, planning an existence into the aggregation of religion is based on the practical research on its characteristics and whether these characteristics can be suitable for the concept of religion (the single unit of this aggregation). However, when studying the provisions of religious concepts, we must first determine which existences are included in this gathering. This is to say that when studying the characteristics of a certain type of thing, we must first do the task of building a category – to turn some existence into a gathering. The process is: (1) circle some existing trees and gather together, called construction. In this case, Taoism, religion, Christianity and other existences are circled along the way, and a gathering is established, called religion. (2) Abstract its individuality and see it as the characteristics of this existence area different from other similar existences. (3) When encountering new similar existences, in this case, it is Confucianism. Compared with the characteristics, it determines whether it can enter this gathering. People discuss whether Confucianism can enter religion based on this idea. From the above analysis, it can be seen that whether a certain existence can be circled and gathered at the beginning is the main step of cultivation software. If Confucianism was entangled in the beginning, then the abstracted characteristics would be different. Therefore, in the history of actual thinking, the construction and abstract characteristics were carried out in the past. In Kant’s philosophy, it is to develop regular judgments and reflective judgments.
This is to say that we need to improve our own method and understand how the concept is determined in academic research, modified and developed, and have a profound understanding of religious concepts.
The second thing to do is to take Christianity as a classic, directly view the ideological setting of religious models, and treat Christianity at the same time as the historical value of the monks. From the perspective of the Pacific tribe itself, Christianity is a cult that rebels from the orthodox religion, which is not tolerated by the zodiac race. When it comes to Gentiles to spread religion, it has become the largest zodiac scholar in the world. In its power, non-Christian countries have established their original zodiac scholars with Jesus, which forced the zodiac scholars to apply it.
Do the above two things well and look at modern China, you can clearly see that Chinese society has had religion since ancient times. According to the essays of human scholar Yang Qingkun, it is called primitive religion, while Christianity, Taoism, religion, etc. are called voluntary religion[1].
The classic writers of Oriental Society have a very clear understanding of the religious status of Chinese society. For example, Hegel clearly stated when talking about historical philosophy: “The emperor is the head of a country and the leader of religion. As a result, religion is simply the ‘national religion’ in China.” [1] The book “Confucianism and Taoism” by Max Veber has the same clear expression, but he called this “national religion” Confucianism.
This article is in line with the views of Yang Qingkun and some religious scholars represented by Mou Jingjiang, and believes that there is a religion covering the whole society from ancient times to the end of the Qing Dynasty. It was formed during the Xia and Shang dynasties (this statement is a bit rough. The Xia and Shang dynasties lasted for nearly two thousand years. It has only been more than two thousand years since the demise of the Zhou Dynasty. However, this religion was already strictly scaled during the Western Zhou Dynasty, which is certain). After that, it did not stop, but gradually became perfect. There is a very good description of this school textbook (although it is difficult to avoid any negotiation), and the copy is as follows: “The traditional religion of the Chinese patriarchal nature focuses on the respect of gods and the respect of ancestors, and natural respect of the country, sun, moon, mountains and rivers as its wings, and other various other types of ghosts
