What is celestial induction?

Question 1: What does the interaction between heaven and man mean? Dong Zhongshu believes that an important issue to be discussed in philosophy is the so-called "when heaven and man interact with each other" ("Han Shu? Biography of Dong Zhongshu"). This question, People in the Han Dynasty also referred to it as "the relationship between heaven and man". This issue is also the relationship between man and nature. This is indeed an important issue to be discussed in philosophy. There has been debate on this issue since the pre-Qin Dynasty. Xun Kuang made a summary of materialism. Based on the principle of "the difference between man and tomorrow", Xun Kuang handled the relationship between man and nature relatively correctly, and concentrated on refuting the theory of induction of heaven and man in religious mysticism. Dong Zhongshu in Xun Kuang Later, he raised this question again, but he gave an idealistic and mystical answer to this question. In a sense, he revived the ancient superstition of heaven and man's induction, and at the same time he also responded to Xun Kuang's theory of heaven and man. A kind of negation of the theory. However, Dong Zhongshu did not simply repeat the theistic theory of the slavery era, but transformed it under the new historical conditions and attempted to give it a theoretical basis. The theory of induction between heaven and man is Dong Zhongshu’s philosophy The core of the system. The above-mentioned theory of heaven and the theory of yin and yang and the five elements all serve this kind of superstition. The concept of "the same kind of nature and man" is a theoretical basis of the theory of induction between heaven and man promoted by Dong Zhongshu. He said : "When combined by analogy, heaven and man are one." ("Yin Yang Yi") This means that heaven and man are of the same kind. What man has, heaven has; what heaven has, man has, and man also has. It can be said to be a copy of heaven and a microcosm of the universe. He said: "The talisman of heaven and earth, the counterpart of yin and yang, is always in the body, and the body is like heaven...The sky is the human body in the number of years, so the section is three hundred and sixty. Six, the sub-number of the day. The twelve points of the major festival are also the sub-number of the month. There are five treasures inside, which are also the sub-number of the five elements. There are four limbs on the outside, which are also the sub-number of the four hours. At first glance, they are also the sub-number of the day and night. They are sometimes strong and sometimes soft. , it is a subcategory of winter and summer. It is a subdivision of yin and yang. It is a subcategory of yin and yang. The countable ones are a subcategory; the uncountable ones are a subcategory. They should all be the same and subtend the sky, which is the same." ("The Number of Human Subsidiaries") This is talking about the same kind of nature and man from the perspective of the structure of the human body. He also said: "Human body is transformed into heaven. Human blood and Qi are transformed into heaven's will and benevolence. Human virtue is transformed into heaven's principles and righteousness. Human's likes and dislikes are transformed into heaven's will. , transforms into the warmth and purity of the sky. Human joy and anger transforms into the cold and heat of the sky. Human beings receive orders and transforms into the four seasons of the sky. Life has joy, anger, sorrow, and joy, such as spring, autumn, winter, and summer... The vices of heaven care about "Human, human nature has its origins in Heaven." ("Heaven for Humanity") This is talking about the same kind of nature and human beings from the perspective of human emotional consciousness. The above statements are all subjective comparisons with no basis. However, this comparison is , are of great significance in his system. In Dong Zhongshu's view, man is the epitome of the universe, a small universe. Conversely, it can also be said that the universe is an enlargement of man, an "adult". He actually makes nature It is anthropomorphized, imposing various human attributes, especially spiritual attributes, on nature, and then turning it around and describing human beings as copies of nature. This is a typical idealist anthropomorphic theory. In this On the basis of this idealism, he promoted the superstition of the connection between heaven and man.

Question 2: What is the difference between the connection between heaven and man and the unity of heaven and man? Dong Zhongshu believes that heaven and man are of the same kind and respond to each other. Heaven can intervene in human affairs, and man can also respond to heaven.

"Unity of man and nature" means that man and nature must be one and live in peace, without talking about conquering and being conquered.

The relationship between heaven and man regards heaven and man as two independent objects that do not want to interfere. As the two basic elements of human existence, they can sense each other but do not interfere with each other.

The unity of heaven and man focuses on the unity and integrity of heaven and man, and it has a deeper degree of resonance than heaven and man. The unity of heaven and man has become the highest state of Chinese Confucianism and an ultimate concern

The resonance between heaven and man: refers to the sympathetic correspondence between God's will and human affairs. It is believed that heaven can intervene in human affairs and predict disasters and auspiciousness, and human behavior can also be influenced by heaven. "Induction between heaven and man" means that humans and all things in nature are connected and respond to each other. Human beings are a part of nature. They are originally integrated with heaven, earth and all things, and are integrated into each other. However, they gradually become separated from nature because of their awareness of the separation of gods.

Unity of man and nature: Man and nature must be one and live in peace, without talking about conquering and being conquered.

It first points out the dialectical unity relationship between man and nature. ; Secondly, it shows that human beings have perfectionism and enterprising spirit of pursuing heaven, hoping for heaven, seeking heaven, and cooperating with heaven; thirdly, it reflects the comprehensiveness and innovation of the Chinese nation's worldview and values ????thinking model. In the value achievement system of the unity of nature and man, the unity of nature and man is an observation tool and thinking mode that describes the contradictory changes of things, as well as the reaction process and direction. Heaven and man each represent the two aspects of the contradiction between all things, namely the inside and the outside. , big and small, stillness and movement, advancement and retreat, power and resistance, passivity and initiative, thought and matter, etc.

We use heaven and man to represent the contradictions in all things. The main reason is that if there are no people, all contradictory movements cannot be detected; if there is no heaven, all contradictory movements will lose the carrier; only humans can use the contradictions of all things; only heaven can give people the resources to use contradictions! Only by using heaven and man as representatives of the contradictory movements of all things in the universe can we most thoroughly express the original appearance and function of the changes in heaven and earth.

The fundamental expression of the unity of nature and man: Heaven and man are the core and most essential pair of contradictions among all the contradictions in the world. Heaven represents the material environment, and man represents the ideological subject who adjusts material resources. Harmony is the relationship between contradictions. The form transformation is due to the fundamental nature of contradictions and mutual dependence.

The unity of nature and man constitutes the most fundamental unity of contradictions and opposites in human society. Among the contradictions in all things, there are four major levels of contradictions in order from the inside to the outside! And all the starting points, directions and destinations of human activities are all within the four contradictory movements of the unity of nature and man!

Question 3: What do some people mean by telepathy? I think it's just intuition. . . It's just more fantasy.

Question 4: What does Dong Zhongshu's theory of "influence between heaven and man" mean? Influence between heaven and man is a term in ancient Chinese Confucianism. An idealist theory in Chinese philosophy about the relationship between heaven and man. Refers to the sympathetic correspondence between God’s will and human affairs. It is believed that heaven can intervene in human affairs and predict disasters and auspiciousness, and human behavior can also be influenced by heaven. It was Dong Zhongshu who hoped to use the telepathy between heaven and man to create a cage for imperial power. In ancient times, the theory of telepathy between heaven and man was a means for Confucian officials to resist and restrict imperial power.

The idea of ??interaction between heaven and man originated from "Shang Shu Hong Fan". From the perspective of human body as a small universe, its theory holds that: Heaven and humans are of the same kind and interact with each other. Heaven can intervene in human affairs, and humans can also Sensing to heaven. In ancient times, it was believed that if the emperor violates the will of God and is unjust and unkind, heaven will show disasters to condemn and warn; if the government is harmonious and harmonious, heaven will send down auspicious signs to encourage. The main schools of thought include Confucius's theory, Mozi's theory and Dong's theory. Dong Zhongshu inherited the theory of disasters in "The Legend of Gongyang" and absorbed Mozi's concept of heavenly punishment. Based on the spirit of "Spring and Autumn" about the changes of heaven and man, he developed or developed the "Spring and Autumn" by borrowing time learning (Yin Yang and Five Elements). 》The thought of induction between heaven and man formed the Dong theory that was finally applied in the political field.

In response to the countermeasures of Emperor Wu of the Han Dynasty, he said:

"In the Spring and Autumn Period, I will look at what has been done in the past life and observe how heaven and man interact with each other. It is very terrifying. . The country will be corrupted due to wrongdoing, but Heaven will first send out disasters to warn them, but they will not know how to reflect on themselves, and will also send out strange things to warn them. They will not know how to change, and will only see the benevolence of Heaven in order to stop them. It is also chaos... In later generations, when the prostitutes are weak and unable to govern all living beings, the feudal lords are behind them, robbing good people to fight for the soil, abolishing moral education and imposing punishments, then evil spirits will arise; evil spirits will accumulate underneath, and resentment will arise. If there is disharmony between the upper and lower levels, evil will arise and evil will arise.”

Starting from Dong Zhongshu, Confucian disciples used this theory to govern the country and bring peace to the world. Therefore, disasters and disasters are considered to be God's condemnation. "Disasters are God's punishment, and disasters are God's majesty." The changes in the four seasons of spring, summer, autumn, and winter are manifestations of the love, severity, joy, and sorrow of heaven. The warmth, clearness, cold, and heat of the weather are explained by the emperor's likes, dislikes, joy, and anger, and so on. It almost suffocates any vitality for people to explore the laws of natural phenomena, and has a great hindering effect on the development of science and technology.

Question 5: What is the resonance between heaven and man? As the name suggests, it is a one-to-one correspondence between heaven and man. What is in heaven is what man has. For example, there is yin and yang between heaven and earth, and man is male and female. Therefore, people should follow the way of heaven. This is actually the theoretical basis proposed by Dong Zhongshu for the divine right of kings. It is the product of integrating Taoism, Huang Lao's learning, and metaphysics