【吳鋒】董仲舒“天人理論”對漢代政治符合法規性一包養行情的構建

Important:The problem of politics conforming to the law is the worries of the rulers of the dynasty, and the early years of Xihan were no exception. Dong Zhongshu found a legal basis for the long-term governance and stability of the Han family from the perspective of heaven and heaven and man. He established the theoretical basis of “people follow the king, and king follow the king” and placed the king’s character in the focus of discussion on political compliance with the law, pointing out that the essence of the new king’s reform is to act according to heaven, and at a time it is a manifestation of traditional conformity with the law. Administrative checks and balances originate from the relationship between the five elements of mutual generation and restraint, and the determination of the three kings originates from the virtual relationship between yin and yang. In summary, Dong Zhongshu’s idea of ​​establishing the Han Dynasty’s political governance in accordance with the law is to find the statutory evidence for the current political system and find the origin of peace for the whole country.

Keywords: Dong Zhongshu; conforming to the legal nature; the feelings of heaven and man; character; restructuring of the new king; continuation of time; five elements; three digits

Classification number: B234.5         Article number: 1673-2065(2016)06-0022-09

The problem of political compliance with the legal nature was first proposed by Eastern scholars. WeberMax is the founder of contemporary legal theory recognized by the academic community. What is politics in line with the law? Veber believes that legality refers to the worship and service of a political sect. After studying Werber and his works, Parkin Frank emphasized that “critical and scheming” is the final source of all scheming in accordance with the law [1]. Habermas Jurgen pointed out: “Compliance with legality means the value of a certain political order being recognized.” [2] Almond GabrielA regards compliance with legality as a system civilization, which expresses recognition of the political system and self-conformance to the political order [3]. HuntEnterprise NetworkingtonSamuel P) defines the legal compliance from two aspects: For the ruler, conforming to the law means the right to rule, and for the ruled, it is a duty of serving [4]. French scholar Coicaud Jean Marc inherited Huntington’s views and gave him profound research in his specialty of “Compare with Legality and Politics”. He believed that: “Compliance with the law is the recognition of the right to rule.” [5] In general, the so-called political compliance with the law can understand the inner recognition of the ruled person’s statutory.

After any political power is established, what the ruler encounters first is a crisis or conspiracy in which politics conforms to the law. Why do people in the country think that it is not usurpation, not strong or chaotic, or arbitrarily taking laws, etc., that is, how can we make the whole country recognize its own rule and make the whole country understand that the acquisition of its own rule is in accordance with the law. This is the worry of the modern Chinese dynasty creator. In the early years of the Western Zhou Dynasty, Zhou Gong solved the problem of the Zhou Dynasty’s legal compliance with the law through the concept of “non-destiny of heaven”. After the establishment of the Han Dynasty, the rulers paid great attention to the method of governing the whole country, and whether the rule of the whole body could be recognized by the whole country. From the beginning of Emperor Gaozu’s booking of the Han family gifts, it can be seen that after the Han Dynasty rulers won the whole country, they were more concerned about how the whole country could manage for a long time. In order to win the national recognition, they have made careful governance, become rich, and keep trust in the country. When Liu Bang first entered the government, he announced that “the law was subject to the ban” and “all the laws were removed from Qin” (“Historical Records: Gaozu’s Principle”); after establishing political power, he pursued the policy of “one tax, one tax, measured officials, and paid officials to pay the civil service” in economics, so that the economy in the early days could recover and develop; in politics, the county-level system was adopted across the country to consolidate the political power of the Western Han Dynasty. After Emperor Wen ascended the throne, he focused on the family managementSupplementing software, he dressed in a simple and rough and straight clothes, and stipulated that concubine Feng’s clothes were not allowed to mop the floor; at the same time, he focused on the development of production, focused on water conservancy, and restored The emperor’s farming system was once entrusted with farming and mulberry, and often issued a severance order to reduce the 15th tax for land rent to 30th tax; it also reduced the punishment and eliminated corporal punishment; it also adopted the attitude of conquering people with virtue; all these efforts made the Han Dynasty enter a prosperous and peaceful period. During the reign of Emperor Wen, he was rich and prosperous in the country. Ban Gu once highly praised: “When Xiaowen ascended the throne, he practiced mysterious and silence, studied agriculture and mulberry, and reduced his rent. But all the ministers were old Yuanfu, with fewer literature and more quality, and were defeated by the government of Qin. Their opinions were about being thick and thick, and they were overwhelmed by the people. They transformed the whole country and told the customs of the people. The officials were at peace with their officials, and they were happy with their careers, and their abundance increased, and their residents were immersed in their mouths.” (“Han Book·Criminal Law”) On the other hand, HanThe rulers of the stern rulers also discussed the prescriptions of the rule and analyzed the demise of Qin. Jae (200 BC-168 BC) was called a doctor by Emperor Hanwen at the age of 20, and was deeply trusted by him. His “On Qin” became the great essay in Han. This article analyzes the history of Qin’s fall and concludes that the important conclusion of Qin’s fall is the conclusion that “benevolence and morality are not implemented, and the power of offense and defense is different.” In order to achieve long-term stability in Han Dynasty’s governance, he pointed out: “The wild saying goes, ‘Don’t forget the past, it is the master of the future.’ Therefore, he should correct people as the country, observe the ancient times, experience the present world, follow the people’s affairs, observe the principles of prosperity and decline, and review the right power, and be orderly and change at a time. Therefore, the country will be safe over time.” He used his “way to govern the country” to influence national management, and made contributions to the rule of the Western Han Dynasty’s dynasty’s national trust.

Dong Zhongshu used the theory of heaven to advise Emperor Wu and discussed the political rule of Western Han Dynasty in the heyday of the political, economic and ideological civilization development. History books have read: “If a country is destroyed, it will not be affected by floods and droughts, but people will be approachable and will be able to give their families enough. They despise the wealth of the government and the government will be rich. The capital’s money is a hundred million, and the body is rotten but not a school. The grain of Taihu is full of dew and is filled with dew. The devastation is filled with food. There are horses in the streets and alleys, and the thousands of thousands of dollars are formed. href=”https://sites.google.com/view/sugardaddy-story-share”>彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩彩 There is a significant feature of Han Dynasty’s political philosophy that “focus on mastering the most basic problems in politics from a macro perspective.” Even the natural disasters that arise must also look for reasons from themselves and worry about the movements of political governance that conform to the legal basis. During the reign of Emperor Wen, a “drought disaster” occurred in the first year of Houyuan. He was deeply confused, reflecting and doubting, “I think that my policies have fallen out and my actions have gone through? However, the way of heaven is uneven, the time of heaven may not be obtained, the people and affairs are too many, and ghosts and gods are not enjoyed? Why do this happen?” (“Han Book·Emperor Wen”) During the reign of Emperor Wu, he saw a lot of confusion