What kind of book is the inscription of Chunqiu Shuo?

It is a "weft book" ("weft book" is relative to "classic book"). As for what is a weft book, please refer to the following:

Harmony between man and nature in Shu Wei of Han Dynasty

Political concept of

Shu Wei developed the popular theory of "harmony between man and nature" in Han Dynasty to the extreme. It combines God, nature and man: God is naturalized and humanized; Deification and humanization of nature; People are deified and naturalized. Wei Shu is full of the contents of "the relationship between heaven and man", "the feeling between heaven and man" and "the unity of heaven and man", which compares natural phenomena with social phenomena and creates myths for rulers, thus becoming the theoretical basis of feudal monarchy system.

Shu Wei took politics as the center, idealized heaven and functionalized society. Heaven not only symbolizes personnel, but also actively responds to personnel, thus expressing the author's political ideal, political adjustment view and political values, and reflecting a universal political and cultural mentality of the ancient people in China.

Shu Wei has a prominent position in the ideological and cultural field of the Han Dynasty, and has a wide influence from the imperial court to the people, as well as the intellectual and bureaucratic circles. It developed in the late Western Han Dynasty, Xin Mang and the early Eastern Han Dynasty. Generally speaking, Shu Wei's essays are about yin and yang, five elements, the induction of heaven and man, the unity of heaven and man, astronomy and calendar, geography, customs, history, occupation and calculation. , but its core is to discuss social and political issues. Because of this, it has aroused widespread concern in the ruling and opposition parties. It is not only a popular culture, but also an elegant culture, which is widely circulated among the people. At the same time, it was deleted by the government and included in the official school for a long time.

Latitude, prophecy, picture and fate are different and integrated. Weft is relative to warp. Confucianism has six meridians and seven meridians, corresponding to six latitudes and seven latitudes. As early as the Western Han Dynasty, when he became emperor and mourned for the emperor, it became popular. Li Xun noticed that "Five Classics and Six Wefts show respect for magicians". Some scholars regard Dong Zhongshu's Spring and Autumn Stories as weft books.

"prophecy" refers to the argot that predicts good or bad luck, which has been popular as early as the Spring and Autumn Period and the Warring States Period. Later, it was combined with "seeing again". Fu Ming mainly focuses on the study of heaven and auspicious phenomena. "Map" and "book" refer to "river map" and "Luo book". Prophecy can refer to the river map and Luo Shu in particular, and can also be used as a general term for the above items. It was originally invented by yin and yang alchemists.

The combination of Confucianism, Yin and Yang experts and alchemists, latitude, prophecy, destiny and books are combined into one, commonly known as "taboo" or "taboo book". There are also books, maps and latitudes, maps and predictions, predictions and predictions. Divination belongs to a school of Confucianism and is inextricably linked with modern literature. Ancient writers often had divination, such as Liu Xin and Jia Kui. Many Confucian scholars were also proficient in divination at that time.

Chen Wei's main purpose was to maintain the feudal order, but his spirit was too strong and he frequently clashed with the royal power. The annals of the Three Kingdoms declined and were repeatedly banned, and few books were written after the Sui Dynasty. This edition includes Shu and He in Sun Valley of Ming Dynasty. There are 55 kinds of divination in Han Xuetang series, 40 kinds of weft books in Yu Han Fang Shan Ji Shu by Ma Guohan and 7 kinds of weft books compiled by Zhao Zaihan. Among them, the most complete one is "Weft Book Integration" by Japan's Anzhu Xiangshan and Nakamura Shohachi.

First, the integration of God, nature and man: the theoretical basis of monism

The unity of man and nature is the general concept of China's ancient ideology and culture. Each school has its own unique ideas and discussions on how to integrate heaven and man. Weft books are characterized by mixed schools, no unified center and no logical starting point. To sum up, it is a mixture of God, nature and man. Naturalization and humanization of God; Deification and humanization of nature; People are deified and naturalized. The people here are not ordinary individuals, but just saints and special emperors.

The theory of harmony between man and nature, such as: "The Emperor of the Middle Palace respects the Polaris, which contains Yuan Qi, and the liquid gives birth to one." "The emperor of the emperor, the star of Beichen, includes Yuan, Tuguang, living in the Purple Palace, ruling the Quartet, and winning five titles." "A fighter is the tongue of heaven." "In the center of the room is the Hall of Heaven and Earth." "Xianchi said that there are five Huangs here, and five emperors live in the East." "The stars in the south are called Tianku." The stars are linked together to form a relationship between monarch and minister. "Taibai's essence is the god of Fengbo who is in charge of punishment." "The land is mountains and rivers, and the essence of mountains and rivers is the star. Each country is divided into different countries, which is also a spiritual symbol." In these works, all the saints and Confucius are gods. Specifically, some of them were born for Hei Di, Bai Di, Chi Di, Huangdi and Cang Di, some for dragon species, some for the feeling of heaven, some for human dreams, some for the vision of heaven, some for the earth, and even Xiao He was born for the world.

The ways to integrate God, nature and man can be summarized as follows:

First, there is a relationship. Everything in the universe is generative, but the elements are inconsistent.

Heaven generates everything and dominates everything: "Heaven is as it says. Condescending, it is a person of latitude and longitude, so the word big town, the name of this day is also. Heaven is the body, the earth is covered in it, and the sun, the moon and the stars belong to it. " "Yang's group is also ok, too B, with different names, so it's a big day." Tiandi is the God of Taiyi, also known as Tiandi. "The emperor of the emperor, the star of Beichen, also contains Yuan, Yuan, Tu Guang, who lives in purple and controls all directions." "The emperor was crowned with five colors, wearing Tsing Yi, inking, holding the sun and the moon, with the sun above and the moon below, and Huang Fang lived in the daytime, which is called five colors."

Vitality breeds everything: "Vitality is heaven." "Yuan, Duan Ye, Qi Chun." "The yang of vitality is the essence of heaven, the essence is heaven, and it is scattered and distributed in Chen Da." "Yuan Qingzhi is the sky, chaotic and invisible."

Everything in water: "Water is the mouth of heaven and earth, the beginning of the five elements, the source of everything and the liquid of vitality."

It is too easy to create chaos: "The husband is born in the invisible, and Gan Kun is born in peace?" So, it's too easy, too early, too early, and Tai Su. Too easy, no gas; Too early, the beginning of qi is also; The beginning is the beginning of form; Tai Su is the beginning of quality. The shape of qi is inseparable, so it is called chaos. Chaos, saying that everything is mixed and inseparable, just can't see, can't hear and can't keep up, so it's easy. "

Eight diagrams give birth to everything: "If the order of eight diagrams stands, the five qi will be deformed. Therefore, life should be the body of gossip, and the five internal organs will be normal, as will benevolence, courtesy, wisdom and faith. Everything began with an earthquake, which shook the divination of the East, gave birth to the sun, and was shaped by the way, so it was the benevolence of the East. "

The "yuan" of everything in the universe mentioned above is different, mixed with each other and cannot be completely separated.

Second, heaven and man are one, heaven and man are one, and heaven restricts people.

"Heaven and man have the same degree, and the doctrine receives each other. The sky hangs down, like what a person teaches him to do. The teacher is effective and the words are effective. " "There are four tables in the sky to be the soul, and four blasphemies in the earth to publish books." "Astronomy and geography have their own masters, the Big Dipper and the Seven Houses of Tian Zi." The established titles, three titles, nine noble titles and official positions all correspond to the astronomical phenomena. Punishment should also come from heaven: "the great king is a punishment of 200 days." Human organs also correspond to heaven and earth. "The head is round." "In a proper way." "Five zang-organs and five elements." "Four o'clock limbs method." "Nine Secrets of Kyushu." "Eyes are the sun and the moon." "People have eighteen elephants, all of which are the days of Buddhism." "The seven holes of a person have five internal organs, and there are five elements outside, and the degree of qi is similar." Even the 12 Zodiac animals reflect the harmony between man and nature: "These twenty images are based on the sky, and the degree is based on the earth, pushing everything, such as the ordinary side, painting heaven and earth, which is the image of man taking heaven and earth."

Third, the universe is digital. This concept has taken shape in Yi Zhuan. Dong Zhongshu further put forward "man is the sky", pushing the image of numbers to the extreme, and everything in the universe is linked by numbers. "The yang number is three, so it is not March, and the yang number is extremely high, so March is one to ninety." "yin and yang are together, and people are in heaven, so they have children." "March 27, July is full of sun, so it is easy for tigers to live in July. Yang is seven, so his tail is seven feet long. Those who are full of words are mixed with yin and yang. "

These discussions are numerous. As a high-level summary of philosophy, "Doing a Ruler" said: "There are dozens of people who worship the world in the matter of big swallow." "Fifty" refers to ten days on the sun, twelve days in the morning and twenty-eight nights on the stars, from which the whole thing and its digital structure evolved.

Fourth, the combination of universe, thought and morality. The meaning of "Three cardinal guides" means that the day is king, the month is minister and the star is for the people. The sun is Yangming, the moon is cloudy, walking day and night, the stars are good, and the stars are bright and comfortable. The sun is the essence of the yang, dazzling and bright, so watch it. " "The vitality is chaotic, and filial piety is among them." "The righteousness of monarch and minister is born in gold, the benevolence of father and son is born in wood, the narration of brothers is born in fire, the difference between husband and wife is born in water, and the trust of friends is born in soil." "When the king is old and young, each has his own merits, then there is a good star in his family."

Although Shu Wei's theory on the unity of man and nature is very complicated and unsystematic, there is one basic spirit that is consistent, that is, the concept of the unity and pan-inevitability of the universe. All individuals are in a unified system, which is an inevitable connection or attachment. This has precisely become the theoretical basis for the unification and autocracy of the imperial system.

Second, the spirit of absolute monarchy.

Political ideas are the center of Shu Wei. In a sense, this is inevitable. On the one hand, Shu Wei is the interpretation and development of Confucian classics, which are political textbooks and codes, which determines that Shu Wei must also take politics as the center; On the other hand, the social trend of thought of harmonious coexistence between man and nature in Han Dynasty is not concerned with natural science, but with demonstrating the rationality of society at that time and how to adjust social relations to avoid misfortune. Shu Wei thoroughly developed this trend of thought until it became vulgar and rough.

Because of its strong political nature, Shu Wei aroused great interest of the rulers, who regarded it not only as an official study, but also as an "internal study", while Confucian classics fell into the predicament of "foreign study". Ming Di ordered Wang Cang to take the predictions as the basis for the chapters and sentences in the Five Classics. Zhang Di ordered Cao Bao to write The Book of Rites, which is an essay in the Five Classics. Therefore, the rulers attach great importance to Shu Wei, and besides directly using it to create prophetic myths for themselves, the most important thing is that it is full of the spirit of absolute monarchy.

One of the basic contents that runs through Wei Shu is to create gods. "Every son of heaven is the treasure of five emperors", deifying ancient emperors and Liu Bang can be described as a new creation and invention of the author of Wei Shu. In the fiction of the author of Shu Wei, Confucius, a great sage, is almost a pioneer of the Han family, born for the Han family, and created a great truth for the Han family: "Qiu Lan's historical records, citing ancient pictures, and deducing the changes of astronomical phenomena are the laws of the Han dynasty, and Chen Xu's catalogue." "Ordered the emperor Mao (short for Liu) to step down." Liu Bang was not only after Chi Di, but also scheduled to sit in the world for Confucius. In a school of myths, the Han family has become a historical necessity. Of course, Shu Wei is not without objection to the words of the Han family, but the dominant position is to create myths for the Han family. In the historical environment at that time, myth is the best display of historical inevitability and rationality, and in turn, creating myth provides the basis for social psychological recognition of historical inevitability and rationality.

The deification of imperial power is the best embodiment of Shu Wei's absolute monarchy spirit. The emperor's ancestral home is Tai Su, connecting heaven and earth, establishing the "Five Beginnings", Xiu De Chenghua, unifying Yin and Yang, connecting gods and men, and embodying history. In short, heaven and man are one, and the emperor is the hub.

Tai Su is the origin of the universe, so it is the origin of Tao. "The emperor gets his roots, the king gets his glory, and the scholar gets his branches." Being in harmony with Tai Su's roots is not only a condition for emperors' achievements, but also a function of emperors.

Everything is born in heaven and earth, and the son of heaven is connected with heaven and earth: "The son of heaven is respected, the spirit is connected with heaven and earth, and the blood is connected with the sun and the moon." It contains the essence of the Five Emperors and the Emperor of Heaven. "ichor of the son of heaven is the embodiment of heaven and earth itself, and the function of heaven and earth can be integrated with the function of the son of heaven." The five emperors made meritorious deeds in repairing their names, and Xiu De Chenghua unified Yin and Yang, so he was called the emperor, and the words of the emperor: also. ""The emperor inherited justice, set up five houses (Five Emperors Temple), and respected the heavens. "

The role of the emperor is sometimes deified as the most primitive creator: "The Yellow Emperor was ordered to have five beginnings (also known as" standing "). Yuan, the beginning of Qi; Spring is the beginning of four o'clock; King, the beginning of order; The first month is the beginning of politics and religion. " "Yuan, the end is also, the gas spring is invisible, and it can be divided into tangible points. You can't see, but you can't hear. " Although the Yellow Emperor was an ancient emperor, his function and "vitality" are integrated, which is richer and more versatile than vitality.

Based on the above reasons, emperors naturally become the starting point and criterion of human order: "A vassal can't be in his position unless he obeys the rule of the king, just because he can't be right."

The emperor is integrated with the "Yuan", "God" and "Morality" of all things. "Confucius said: Emperor is like Yuan, carefree and silent, and virtuous." It means that "Gongcheng Eight Years Spring and Autumn Ram Biography" says: "Those who are virtuous and harmonious are called emperors." "Virtue and heaven proclaimed themselves emperor;" Both River and Luo were well received. Righteousness can be interpreted, and it will be king, Fu Rui will be heaven, and the world will return to virtue. "Spring and Autumn Annals Want Dogs" says: "Wang Yide, God is willing to be virtuous, and people are happy to return." Since the emperor is integrated with "Yuan", "God" and "Morality", he naturally becomes the absolute authority of the world.

Hierarchy is the foundation of absolute monarchy. Shu Wei discussed the universality and absoluteness of hierarchy from different aspects. Man is subject to heaven, and heaven itself is a hierarchy. Man is the deputy of heaven, and everything in the world must be a hierarchy. People themselves are divided into "saints" and "fools". "Man and heaven and earth three talents. Heaven sees the image, the earth shows the effect, and people do things, which are connected with heaven and earth and stand for three. Those who are pure in nature are saints, and those who are most turbid are fools. And those who have the same head and feet and are often different from each other are animals. " The transcendental theory of sage and fool is one of the important theoretical foundations of hierarchy. The arrangement of the six hexagrams is regarded as a symbol and representation of social class in Gan Yi Ji: "Finally, the first scholar is Yuan, the second is a doctor, the third is the interests of the three public interests, the fourth is a vassal, the fifth is an emperor, and the last is an ancestral temple (Zheng Xuan's note: the ancestral temple is the end of human nature). All these six things, yin and yang advance and retreat, monarch and minister rise and fall, and everyone is like it. " The principle of grading is everywhere, and even the timbre of musical instruments matches the grading system. Yue Jia said: "Eight trigrams are based on dry, and eight tones are based on parallel, so parallel is the instrument, its sound is stone, and its divination is dry. Located in the northwest, the sky bends, so there is also a distinction (don't). Therefore, there are west and north, sometimes winter and autumn, things have stones, there are nobles, there are upper and lower positions, and the gifts of intimacy and care are all distinguished here. " The collocation and arrangement of these phenomena is really irrelevant, but it can be convincing in the atmosphere of harmony between man and nature, and its essence is the universality and absoluteness of the hierarchy principle. Zheng made detailed and specific regulations on the levels of people, lifestyles and articles used. The hierarchy of sacrifices and utensils has a long history, and the new significance of Shu Wei lies in further demonstrating the unity of heaven and man.

The basic spirit of hierarchy is the relationship between individual rule and domination, possession and possession, and autocracy. Shu Wei has repeatedly demonstrated the inevitability of autocratic monarchy from the perspective that heaven restricts people. "Heaven and earth are everywhere, and both the monarch and the minister are born." "Three talents, heaven, earth and people. There are yin and yang in the sky, rigidity and softness in the earth, and benevolence and righteousness in people. There are six people who practice these three methods ..... the heavens move and Shi Renyue, and the earth is quiet and reasonable, and righteousness is superior, righteousness is superior, tyranny is superior, and obedience is subordinate. If it is shaped like a person, then morality is established and respect is determined. " This analogy is unreasonable in scientific understanding, but the methodology of harmony between man and nature has certain reasonable significance. However, methodology is often easier to be accepted and recognized than rationality. The author's conclusion that "the superior is autocratic and the subordinate obeys" and "the respect and inferiority are fixed" has become a natural theory just like methodology. "Gan Yi Du" affirmed the revolution of Yi surname from the change of "Yi", but at the same time demonstrated that the status of monarch and minister remained unchanged. "Not easy, it also. The sky is above, the earth is below, the south of the monarch, the north of the minister, and the father sits on the seat. This is not easy. " He also said: "From the beginning of the monarch, the minister is always right. Therefore, the position of merit is in the sea, and the position of Kun is at the end. Therefore, the position of Yin and Yang is clear, and the position of monarch and minister is also determined. " For the emperor, it is self-evident that subjects should obey the monarch: "I am firm, sober, prudent and upright." Nobles at all levels, male, male, male and female, should also "abide by the king's political and religious etiquette, govern the country, cultivate self-cultivation."

The spirit of absolutism in the weft book is also manifested in the "integration" method to demonstrate that the social guiding ideology, God, nature and man are mutually infiltrated and embodied.

Rites and music are the backbone of Confucianism, and Shu Wei's apotheosis of rites and music is particularly noticeable. "Li Jiming Zheng" said: "The gift of vibration is the same as heaven and earth. At four o'clock, yin and yang are symbols, the sun and the moon are bright, and the ups and downs are in harmony, then things are like their lives. " "The providence of the system of rites and music is what the scene sees" and "Wang Zhili is auspicious in the universe". Rites are integrated with qi, sun and moon, yin and yang, and ghosts and gods.

"Musical dynamic musical instrument" shows the spirit of music and music integration in a very unique way. Music begins with "five yuan" (shangyuan-weather; Xia Yuan-Geogas Company; Central Plains-popularity; When the vitality-suffer from anger in the sky, widely distributed in the ground, in and out of everything at that time; The wind is full of vitality-everything matures with the wind. There are five tones in the sky and six laws in the earth. Each of the five tones represents a social role: Gong-jun; Shang Chen; Horned man; Symbolic things; Something like a feather. Five tones also represent different social and political situations. There is a melody every twelve months, which is the December rhythm. People's five internal organs are compatible with five tones; The five tones correspond to the five stars, and cooperate with the four seasons, yin and yang, and the five elements. Ancient holy kings have their own music of the times. These words are close to fiction, but their functions are extremely important. Rites and music reflected the social order and spirit of that era, and deifying rites and music was the basic system of deifying society at that time.

Benevolence, propriety, wisdom and faith are regarded as "five permanents" by Confucianism, and "five permanents" are the spiritual embodiment of the five elements of heaven, earth, yin and yang. "Dry a ruler" says: the East is benevolence, the South is courtesy, the West is righteousness, the North is faith, and the Central Committee is wisdom. "The central cable quartet, wisdom also. Therefore, the central government is wise. Therefore, Tao is based on benevolence, courtesy, righteousness, faith and wisdom. The moral division of the five is also on the occasion of heaven and man. Therefore, saints know God's will, manage human relations and have wisdom. The sages decided by yin and yang, decided by news, and made Gankun unify the world. " "Shiwei" said: "The wood god is benevolent, the gold god is righteous, the Vulcan god is ceremonial, the water god believes, and the earth is wise." There is also a formula in the Book of Filial Piety: "Nature is the quality of life. If it is wood, it is benevolence, gold is righteousness, fire is ceremony, water is wisdom, and earth is faith."

Filial piety was especially advocated in Han Dynasty. Shu Wei's exposition of filial piety is the same as the above method. What needs to be clarified here is that the Book of Filial Piety Zuo Qi regards filial piety as one of the properties of chaotic vitality, in which "the vitality is chaotic, filial piety is in it, the sun, the moon and the stars shine on themselves, and people are filial and faithful to show themselves".

What is even more interesting and absurd is that human organs have also been moralized and deified and turned into heaven and earth. "The Book of Filial Piety" says: "Liver benevolence, lung righteousness, kidney wisdom, heart ritual, gallbladder rupture, spleen service, bladder difficulty, star creation, moon survival, intestinal sound. People have eighteen elephants, all of which are the days of Buddhism. " He also said: the head is round and natural, the feet are natural, the five internal organs are natural, the five elements are natural, the limbs are natural, the seasons are natural, the nine strokes are natural, and the sun and the moon are natural. What is even more puzzling is that all organs are linked by morality and form different functions. "Spleen is so intuitive; Lung healthy qi causes nasal symptoms; The heart is a gift, so the ear is weak and the kidney believes it. The spleen is wise, so the mouth is the sea. "

All the above arguments are fallacious to people today, but they were generally accepted and recognized at that time. In particular, the methodology of "integration" has become the natural premise of thinking, and its significance cannot be underestimated. The spirit of feudal absolutism has not only been reasonably demonstrated and explained, but also melted into people's bodies and became an instinct and function of human organs. Man has completely become a tool and part of feudal absolutism. Only by understanding this can we understand why divination often attacks rulers, but rulers still regard it as sacred knowledge.

If we look at the future spirit of metaphysics in the context of this spirit of the times, we can truly appreciate the historical significance of metaphysics.

Third, the political ideal of equality and inaction and political adjustment.

There is a natural idea in the corresponding thinking mode of heaven and man, which is to idealize heaven and functionalize society. Heaven is like recruiting personnel and actively dealing with personnel. In this interactive discussion, the authors expressed their political ideals, political adjustments and political values.

The emperor of heaven is impartial, and the emperor on earth must take this road first. "Emperor, day; The king, called. In the name of the Lord, there are five emperors in heaven and three kings in man. " "The emperor, day also. Virtue matches heaven and earth, and selfless public position is called the emperor. The son of heaven, following the laws of heaven, led to political unification, each in his place. Parents support people, and the supreme title is also. " The "emperor" in other books is similar to the "son of heaven". Yue Jia said, "Virtue is like heaven and earth, and righteousness is king." In short, "public" is the first virtue of the son of heaven. "No matter whether there is government or not, it is called" emperor ". The master must follow the rule of law and heaven, and the system: "King Wen decides news according to yin and yang, which is the backbone of Kun and governs the world. "People should be" adults "like" dew moistens grass "and" caring for the people "(according to the right), and those who are righteous are also saints. Adults are in harmony with heaven and earth. "

The duty of the emperor is to bring peace. "Ming Chengzu is so peaceful." "The emperor was ordered to maintain law and order forever." The road to peace is peace and inaction.

Average is not equal or absolute average, but based on the coordination and relative balance of grade difference. Le Wei Xie Zheng Tu has an outline description of Junping, which has the following points:

First, implement minefields. "Sages grant land to the people", one hundred mu for each family. "With nine hectares, divided into eight hectares. There are nine peasants in the upper level, seven in the middle level and five in the lower level, which are not enough for officials, and the poor have no worries about hunger. " "Lewei" has another design for the well field system: "Nine wells, eight * * * governance, 80 acres of public land, and 20 acres outside are eight well stoves." This adds a new design to various minefield theories.

Second, implement the "five averages". The so-called "five averages" here are different from Wang Mang's "five averages" and refer to "corrupt officials; The strong do not invade the weak; A wise man is not a fool; There are no two prices in the city, everything is the same, and it is four o'clock. Not only the public, but also the world. "

Third, there are different degrees of respect and inferiority. There is a difference between the monarch and the minister, and there is a system from top to bottom. The propriety is obvious, the female workers are poor, the male workers are polite, the palace is moderate, the rules are appropriate, the size is legal, the nobles are poor, and the ups and downs are stable.

Fourth, worship Shang Xian. "The holy king is given a title by heaven, and the title holder cannot exceed his authority." "Successful people are noble, and unsuccessful people are punished."

Fifth, the punishment is appropriate. "The holy king inherits the angel punishment, and the punishment kills thousands and kills thousands, so that the dead are not afraid and the living do not complain."

Equality is a system, and inaction is mainly a policy. Once the system is set, we will leave everything alone. "Dou Yun Shu in the Spring and Autumn Period" says: "If you tell people with virtue, Fuxi, Nuwa and Shennong are Huang San." . The emperor is the sky, and the sky says nothing, and everything happens at four o'clock. Huang San listed the square and did nothing, but the people did not violate morality. Confucius said, "Politics is quiet and evil." "Han Li Wen Jia" said: "The system of Wang Shen Li does not hurt money or people. Jun, Chen and Tong Zheng. "

On the one hand, equality and inaction was aimed at the social unrest and malpractice in the Han Dynasty, and on the other hand, people surpassed the political ideal of the dynasty, which was quite popular in feudal times. Therefore, it transcended the scope of policies and the limitations of various factions, and became the general political and cultural mentality of the people in ancient China.

Ideal originates from the harmony between man and nature, but reality is the same thing, which is often manifested as the contradiction between man and nature. Shu Wei and Han thinkers almost agreed that the contradiction between man and nature was caused by man. "All astronomical changes are based on the feelings of people, so evil stars see each other in the air."

The loss of morality and political chaos will cause the variation of astronomical phenomena and nature. This kind of discussion is too numerous to mention, and only a few examples are given to show its generality: "If the emperor is immoral and the political balance is out of balance, the moon will be full." "Going against the sky, no human feelings, when it rains and snows in summer." "People who are not good at showing talents will be embroidered. If dogs and wolves eat people, then six animals will talk." "If the husband is rude and annoying, the dried fish and snails will become locusts." "The unjust man in prison, it won't rain in October. It is said that the king's punishment is uneven and the people are unjust, so Xiuli Jiami insults and it doesn't rain. "

The loss of morality, political chaos and inaction will cause social unrest, and at the same time, it will also cause disorder and chaos in the whole nature. This concept undoubtedly has positive restraint and condemnation significance to the master, but it exaggerates the influence of the master in condemnation. One of its side effects is to strengthen the social psychology of infinite desire for political authority, which is very sad!

Another idea, which is contrary to the above discussion but in the same way, is that the change of astronomical phenomena indicates political change or condemnation of a political act. This is the concept of the scourge. This was a popular concept in the Han Dynasty, and even people who opposed divination such as Wang Chong and Zhang Heng believed it, but they were more cautious, so-called "positivism". Shu Wei is characterized by overuse, discussing politics by using natural changes, spreading slander, creating public opinion for political change and so on. There are many political events, regardless of these. Here are a few examples to illustrate their absurdity: "The first month of the lunar eclipse, the bitch got sick, and the stone was 4 thousand ..." "The moon broke the house star, and the quadruped worm died, and the period was not out of the year." It goes without saying that it is absurd to regard it as a modern person. But at that time, the popularity of turning heaven into evidence was quite able to win the recognition and belief of people from all walks of life. A prophecy may be better than a hundred thousand troops at some point! This question is left to historians.

Since the root of the variation of heaven lies in people as well as in people, there is still a remedy, that is, people should strengthen the body and eliminate evil spirits. "Xia Zhen, the rule of law is troublesome, the corvee is urgent, and the number of government decrees has changed, so there is no fixed law." The remedy is to "accumulate merits and make meritorious deeds, be lenient, and eliminate disasters without punishment." "It is undoubtedly a good thing that the monarch is politically enlightened and virtuous, but it also contains the idea that the monarch can save all beings. When people persuade you to change your evil ways, they place their hopes entirely on you, thus making you smaller and bigger. It is a tragedy that people can't jump out of their worship of you because of this mentality of hating and looking forward to you.

In the political adjustment, the most intense is the "revolutionary theory". The author of "Shu Wei" explained that "revolution" is inevitable from fate and history. There is no eternal home. "Since Huang San, fate has been so bad that a surname has died." "Heaven is magnificent, and it is not the work of an emperor; It is not common for a king to be brilliant. Those who obey the fate will survive, and those who disobey the fate will die. " "Heaven is impermanent, often with good people." "There is nothing wrong with heaven, it is a saint." When discussing the meaning of "righteousness", Gan Yishui once talked about the necessity of "revolution". "This constant cannot become a dynasty, and it is cruel to be an enemy of heaven and earth. When King Wen met Lu (Shang), they couldn't get married, and da ji would spoil Yin to break it. Daren enjoys 700 countries in the season, which is easy. "

It is inevitable, even regular, for the "revolution" to change its surname. However, the occurrence of the revolution is conditional, and the following points are very important:

First, the tyranny of the king is as stubborn as an unruly person, resulting in the trend of "heaven and earth against each other". The whole social mechanism is corrupt, and only revolution can make the way of heaven and earth work normally.

Second, the undertaker of the revolution must have the sign of God's will. As mentioned earlier, King Wen has the reputation of a nine-tailed fox. As the "Spring and Autumn Performance Cave Map" said: "The Heaven Emperor is the treasure of the five emperors, and each has its own narrative. According to second luck, there must be a symbol of the gods from the beginning, so as to establish a level. " The fabrication of the symbols of "revolution" in history in weft books is extremely complicated and bizarre, and strangeness is a sacred symbol.

Third, the new king was ordered to reform. "Three hundred and one law" and "Five emperors have no sympathy". "Yue Wei" is characterized by "quality", and the real "quality" is "writing". Long-term quality and style of writing have disadvantages. They must be changed and complement each other, so there is a system reform.

"Revolution" means changing one's surname, which undoubtedly means great social changes. The theory of "revolution" is a common understanding of society, and even the emperor himself does not deny it. However, this does not mean that "revolution" can be openly discussed under any circumstances, and it is only allowed or prohibited in times of social crisis. If suppressed, the theory of "revolution" will move from the court to the society, the people and even spread secretly. This situation was fully reflected in the Western Han Dynasty, Xin Mang and the early years of the Eastern Han Dynasty.

Although "revolution" involves regime change, it is only a means to adjust the basic system. The basic feudal order remains unchanged. This is also the "easy" and "not easy" to do Chishui. In short, although it is a "revolution", it cannot be separated from the monarchy. Let me repeat one of our basic points here: the ancient "revolutionary theory" and the democratic theory are not the same category, so they cannot be compared. But as a political adjustment, it can be described as fierce.

The unity of heaven and man is a way of thinking in Han Dynasty. Shu Wei developed this way of thinking to the extreme and pushed it to the extreme. To the extreme, abuse is inevitable, but in those days, people did not abuse, but thought it was a profound truth. Authoritarian politics needs not only rational argumentation, but also the costume of God. Weft books have their special functions in these two aspects.

(Originally published in Literature, History and Philosophy,No. 1993,No. 1)