A strong-willed person can be compassionate.

The words "Heaven" and "Man" existed in Oracle Bone Inscriptions in Shang Dynasty, but there was not much relationship between heaven and man. According to the textual research of philologists, the original meaning of the word "Tian" is the head of a person, and later it has the meanings of "Shang" and "Da", because the head is the top of the whole human body and is in the most prominent and prominent position. "Heaven" was neither regarded as God nor nature at that time, so it did not constitute a philosophical relationship with people.

"Heaven" and "Man" first appeared in the documents in the early years of the Western Zhou Dynasty. "Shangshu Zhou Shu Dazhao" said: "Heaven is only in Qian Ning." Among them, "heaven" refers to the personified supreme god. Can give people good or bad, and "people" are not ordinary people, especially the ruling class. It can be seen that the relationship between heaven and man in the Western Zhou Dynasty was the relationship between the highest god in heaven and the rulers on the earth.

During the Spring and Autumn Period, the doctor of Zi Chan in Zheng told an astrologer that by observing astrology, there would be a fire in Zheng: "The sky is far away, and people are near". It is he who thinks that the reason of astronomical phenomena is far away from us, while the reason of personnel is very close to us. The sky here is the sky in the sense of astrology, and Bi Zao and others think that he can decide the good or ill luck of personnel. Not in the former supreme god and intuitive sense of "heaven"

There is a saying in Zuo Zhuan and Guoyu in the Spring and Autumn Period that "Heaven nourishes itself and cannot be bad". Can't support bad things ","the survival of the country is also a destiny. " It means that the rise and fall of the country and the success or failure of personnel are fixed and cannot be changed by human resources.

Confucius believes that "man" refers to people's subjective efforts, and "heaven" refers to those things that are naturally realized without people's efforts, which means "fate".

Mencius described moral concepts such as benevolence, righteousness, loyalty and faith as a godsend. In his view, benevolence, righteousness, loyalty and faith are inherent things in the mind, and they are not moved into the mind from the outside through acquired efforts. Mencius' relationship between man and nature is actually about the relationship between man and non-human factors.

"Zhuangzi Qiushui": "Cattle and horses have four feet, which is called the sky; It is a person who wears a cow's nose and falls (winds) the horse's head. " In Zhuangzi's view, the so-called heaven refers to the nature or natural state of things; The so-called people refer to those purposeful and planned activities or behaviors. The sky here is close to what is now called "nature".

Han Feizi said: "Smart and wise, the sky is also; Think about it, people are also ("Everything is done to help the elderly"). Heaven here refers to the innate instinct and nature of wisdom as the subject of cognition; And man refers to the thinking activities and practical activities of the cognitive subject.

Dong Zhongshu is an important representative of Confucianism in Han dynasty, and he has made a lot of explanations on the issue of "the time between man and nature". What he said about the sky, on the one hand, has a natural appearance, and also refers to natural phenomena such as the sun, the moon, the stars and the four monsoon rains, but on the other hand, it is also conscious, which can supervise human behavior and reduce disasters. From this point of view, Dong Zhongshu's heaven refers to taking nature as the representation and even taking God as the essence; Man refers to man's behavior, especially the behavior of rulers. His relationship between heaven and man is essentially a relationship between god and man.

During the Wei and Jin Dynasties, Guo Xiang believed that "heaven" refers to the nature in its natural sense, not the nature opposite to human society. Any reasonable social phenomenon, as long as it does not cross the border, can be called heaven.

Liu Yuxi attributed human body and material things to "heaven" and human wisdom, ethics and legal system to "people".

Neo-Confucianism in Song and Ming Dynasties gave a new explanation to the relationship between man and nature. The orthodoxy of Neo-Confucianism-School defines "heaven" as "reason" when it comes to the relationship between man and nature. In his works, "Heaven", "Earth", "Reason" and "Taiji" are just different expressions of the same category, and this category is regarded as the supreme and eternal universe ontology, which leads to "Tian Li". "Man" has two meanings. First, human nature, the so-called "nature of destiny", is considered to come directly from the universe itself-"heaven" or "righteousness". The essence of "heaven" or "righteousness" is "benevolence", and so is human nature. In this sense, so is the relationship between heaven and man. The other side of "human" is the desire for material things, that is, "human desire". The desire of heaven and man corresponds, and the desire to protect heaven and man must be eliminated. In a word, Zhu Cheng School's theory of the relationship between heaven and man has two aspects, one is the unity of heaven (reason) and man (nature), and the other is the correspondence between heaven (reason) and man (desire).

After the Ming Dynasty, Christianity was introduced into China, and "Heaven" was translated into the Christian God.

In modern times, with the spread of western learning, "heaven" was translated into nature, such as Yan Fu's theory of evolution. At this time, there is also a relationship between man and nature between heaven and man.

The idea of "the unity of man and nature" has a long history in China, and it is a theory with universal influence on the public. Its meaning is: Heaven is connected with people, and Heaven can make corresponding responses according to people's different behaviors. Generally speaking, this theory is theological. In different times, the content, form and ideological essence of the same conversation about the interaction between man and nature are very different.

First, the theory of God-man induction in the early Western Zhou Dynasty

The original form of the connection between heaven and man is the connection between god and man, which originated in the early years of the Western Zhou Dynasty. Its basic content is: personification is supreme, God monitors the behavior of rulers, and rewards good and punishes evil.

The Book of Songs Zhou Song Jingzhi;

"respect! Respect! Jesus, Whippies! Life is not easy! Every day, I am on high, eager to surrender to monks. Japanese prisons are here. "

It means: "Be respectful! God is so observant that it is not easy to get fate! Don't think that the Emperor of Heaven doesn't know what we are doing, but know that his messengers are constantly coming and going in the sky, watching you all the time! " It can be seen that people think that angels are the bridge between heaven and people, and the Emperor of Heaven can obtain information about the world according to angels, thus deciding rewards and punishments. The main ways of reward and punishment are:

(1) determines the life of the ruler. Those who have virtue make them live long, and those who have no virtue make them die quickly;

(2) Whether the wise are born. If the ruler has virtue, God will give birth to a wise man as the auxiliary wing of the ruler; Without virtue, the wise will not ascend to heaven, and only the incompetent are left around the rulers.

This way of feeling between man and nature is different from the future. Later generations think that "heaven" is not so vivid, and angels are rarely seen. The medium of induction is abnormal natural phenomena, with rare natural phenomena of beauty as the reward of heaven and rare natural phenomena of evil as the punishment of heaven; However, in the early Western Zhou Dynasty, natural phenomena were rarely mentioned, and the Supreme God directly intervened and decided social phenomena, but social differences were more common.

Second, the "naturalization" between the western weekend and the Warring States period.

Since the western weekend, a new concept has gradually formed: abnormal phenomena in nature are caused by bad behavior of people. "Guoyu Zhou Yu" recorded Bai Yang's father's words: "The qi of heaven and earth does not lose its order. If it goes beyond its order, people will fall into chaos. The sun is too strong to get out and the yin is too strong to get out, so there is an earthquake. "

At the turn of October, the author of The Book of Songs Xiaoya also interpreted the abnormal natural phenomena such as earthquakes and eclipses at the same time as the result of the rulers' misconduct such as "not using their virtues" (not appointing talents).

There is the theory of relativity between heaven and earth, and there is the theory that nature is not simply the supreme god. Secondly, there is a direct induction between human behavior and natural phenomena. This kind of induction is not the instigation of God, but the improper behavior of human beings. The normal order of the operation of heaven and earth is disrupted, and regular communication cannot be realized, which hinders savings to some extent and will cause earthquakes. This view, we call it the feeling of "naturalization" between heaven and man.

The chapter "Shang Shu Hong Fan" systematically combs the induction between man and nature, and links natural disasters with the correctness of human behavior. "Lu Chunqiu Li Ming" divides disasters into wind and rain, cold and heat, yin and yang, four seasons, people, animals, plants, grains, clouds, sun and moon, stars, Uber and many other aspects, and divides many complicated situations in each induction.

This relationship between heaven and man is becoming more and more complicated, and the mysticism factor is getting stronger and stronger.

Third, Mo Zhai and Dong Zhongshu's view of heaven and man.

The content and basic characteristics of Mo Zhai's and Dong Zhongshu's views on heaven and man are that "heaven" is a god whose will is supreme with nature as its representation. The way of "induction" is that "heaven" monitors people's behavior, and then expresses his will through a series of natural phenomena, admonishing and persuading the rulers on the ground.

Mozi Shang Tong Zhong: "If it is the son of heaven, but not, the natural disaster will not stop. Therefore, if the weather is cold and hot, snow, frost and rain will fall from time to time, the grain will not be ripe, the six livestock will fail, the disease will be raging, and the wind and rain will be bitter. "

The meaning of this passage is that when the will of the people and the son of heaven is unified, but the will of the son of heaven and heaven is not unified, natural disasters will still occur. Mozi emphasized here that heaven has will. He believes that heaven loves the people, and the connection between heaven and man is not direct communication, but a punishment or reward after careful consideration by God. It can be seen that although Mo Zhai's heaven is represented by nature, it is essentially a god with will, and abnormal natural phenomena are only used by God as a warning to human rulers.

Dong Zhongshu's theory of induction between heaven and man is much more complete in system, which emphasizes more prominently that heaven has will.

Dong Zhongshu said in Spring and Autumn Annals: "Heaven is the great king of the gods." There is a saying in "suburban justice": "Heaven is the king of the gods, and the throne is the most respected." He believed that the ancient emperors were all incarnations of God. He was convinced that Zhu Di swallowed a mysterious bird and laid an egg. Hou Ji was born in the footsteps of great men. He "condescended to heaven", on the one hand, he restricted the monarch with heaven power, on the other hand, he strengthened the monarch with heaven power. His theory is essentially religious theology. The monarch is bound by heaven and acts on its behalf. In fact, the safety of the country and society depends entirely on the son of heaven. The son of heaven is the representative of heaven on earth. Strengthening your authority is strengthening the authority of heaven. "Orders from the king, providence also. Therefore, those who call the son of heaven should regard heaven as their father and be filial. " Dong Zhongshu completed the simulation of the relationship between heaven and the son of heaven with the relationship between father and son in the world. He advocated the restoration of suburban worship and actively advocated the traditional ways of praying for rain and stopping it. He thinks that Heaven only produces grains to feed people, which shows that Heaven is merciful and it is appropriate for people to sacrifice to heaven with sake or fat. At the same time, he believes that sacrifice is not a ceremonial procedure, but there are indeed ghosts and gods enjoying it.

Dong Zhongshu believes that heaven is the embodiment of the best. The sky covers everything, treats everything equally, and the sun, moon, wind and rain, yin and yang are cold and hot, nourishing everything. The way of a saint is based on the selfless love of law and heaven. Wu De's benevolence and righteousness are all manifestations of treating human beings equally. Heaven has no preference, and all things are nurtured with kindness, so that all things are endless. This reflects the will of God. God's benevolence lies in nurturing people, and man's benevolence is based on heaven. The purpose of Heaven is to benefit the people and enrich the people, so all activities of Heaven are the embodiment of goodness. Have a great impact on people's livelihood. In a feudal society based on family, it is really wise to treat the relationship between heaven and man and sum up human relations!

Yin and Yang are used to refer to two opposing forces. Dong Zhongshu also added feudal moral attributes to it. He believes that Yang takes creatures as the temperature, Yang takes things as the cold, Spring and Autumn as the yin, and Yang in the world respects Yin. He also said that Yang is a natural virtue and Yin is a natural punishment. It is believed that the opposition between yin and yang must be a master and a slave.

He admits that there must be "harmony" between opposing things, and the principle of "harmony" is that yang respects yin and inferiority. The original dialectical combination has become a rigid form.

"Yin and Yang, wife and husband, son and father, minister and you. Things have no combination, and the combination has its own yin and yang. Yang is both yin and yin is both yang; A husband is a wife and a wife is a husband; Father and son, son and father; A monarch is a minister, and a minister is a monarch. The monarch and the minister are yin; The father is yang and the son is yin; The husband is yang and the wife is yin. Vagina seems to be independent, and it can't be specialized at first, but it can't be divided into merits and demerits. Therefore, the minister is the king, the son is the father, the wife is the husband, the yin is the yang, and the earth is the sky. "

The "harmony" here is always that the lower person is all above, the yin person is all yang, and the minister is all monarch. Ministers are subordinate to the monarch, sons to the father, wives to the husband, and the latter to the former. This theory was put forward to adapt to the Three Cardinal Principles and the Five Permanent Principles.

Dong Zhongshu proved that tomorrow is the supreme master of the universe, the three cardinal principles of kingship fall from the sky, and the monarch must act according to God's will. He also put forward the view that man has the same will and moral attributes as heaven, and even his physiological structure is a copy of heaven.

"man is based on heaven, and heaven is also his great-grandfather. So is the reason why this man went to heaven. The human body was formed in a few days; Man's flesh and blood turns God's will into benevolence. "

"Everything in heaven and earth is so, don't you have a different nature? Man is predestined, so he is detached and dependent. Things can't be righteous, only people can level heaven and earth. People have 360 knots, even days; The flesh and blood of the body, even the thickness of the land; There are tweezers with eyes and ears, and the image of the sun and the moon is also there; There are five veins in the body, and the image of the valley is also. " ("Days")

"The number of days is the end of an adult's body, so the festival is three hundred and sixty-six, and the next day is also; A large section of twelve points, the number of months is also; There are five zang in it, and the number of vice five elements is also; There are limbs outside, and the hours are also four. "

"The image of heaven and earth, take it. The spiritual dignity of those above the neck, tomorrow and so on; Down and out, rich and humiliated, the ratio of soil is also. Foot cloth is everywhere, and the image of the terrain is also. It's a gift, and what is brought down is yin, and each has its own points. Yang, the weather is cloudy, and the earth is angry. Therefore, the movement of yin and yang is used for foot disease and laryngeal paralysis. Then it is cloudy and rainy, and the elephant should also. "

He also took the same-phase action as the basis of the induction between heaven and man.

"One good turn deserves another, one evil turn deserves another, and the class rises accordingly. For example, A?vagho?a, the horse should respond, the cow calls, and the cow should respond. The emperor Wangfujing will be prosperous, and its beauty is also prescient; It will die and Uber will see it first. Things are similar. " ("similar phase motion")

"It's going to rain, people die first, and Yin rises accordingly. It will rain and make people want to sleep, perineum. Those who worry and make people lie down also seek yin; If you are happy, you won't want to lie down. "

He believes that there is an invisible master behind the induction phenomenon in nature, and that is "fate". For example, when the Zhou Dynasty was about to flourish, the glory of Hong Niao was a sign of God's destiny. Dong Zhongshu used the mutual induction between natural phenomena to prove the induction between man and nature, and in turn used the induction between man and nature to bring similar phase movements between nature into the theological framework.

He also used this to prove that the quality of personnel will lead to the blessing or punishment of heaven, and people should adapt to the weather and not go against it.

"If Wang Sai day, that way. There are four times in heaven, and the king has four governments. The same is true if there are four policies, and heaven and man have the same. "

Dong Zhongshu brought the five elements into his argumentation system to demonstrate the relationship between man and nature.

"This disrespect, disrespect is reactive, and summer more wind and rain. Wind, the breath of wood, its sound angle, so it is appropriate to use storm. ...... "Dong Zhongshu also proposed to investigate the names of people in depth and talk about the feudal patriarchal order, but it can't be understood in a logical sense, only from the sense of heaven and man. That is, "three cardinal guides and five permanent members can seek heaven." The meaning of heaven and earth is the principle of loyalty and filial piety. In this way, the name belongs to heaven and earth, achieves the will of God, and the name has sacred religious significance. He believes that the real understanding is that people's understanding is consistent with God's will. As a result, the hierarchical order of emperors, princes, doctors and people became irreversible from the name of the emperor's people.

Dong Zhongshu's theological system of the connection between man and nature established in the Western Han Dynasty became the ruling thought of feudal society in the Han Dynasty. The religious theology he established not only became the theoretical basis of dynasty rule, but also became the theoretical basis of China's whole social rule, which had a far-reaching impact on later generations.

Fourthly, the connection between heaven and man in Neo-Confucianism.

During the Song and Yuan Dynasties, Cheng Zhu's Neo-Confucianism did not completely inherit Dong Zhongshu's theory of the induction between man and nature. Because there are often views of God-man induction and Heaven-man induction in the classics. So they began to reinterpret the relationship between man and nature.

Zhang Zai, a philosopher in the Northern Song Dynasty, explained it from the perspective of "heavenly heart" or "human heart". "What people like is what the sky likes, and evil is what the sky hates. ..... Generally speaking, what people want must be reason, and reason is heaven. "

He emphasized the word "reason". Namely, the inevitable principle and the inevitable trend.

Zhu also used "reason" to explain heaven, and opposed to describing "heaven" as a vivid and serious personality god. But also inherited Zhang Zai's viewpoint of "heavenly heart" or "public opinion", and used the theory of "Qi" to understand the causal relationship between social phenomena and natural phenomena.

"From heaven and earth, just a kind of gas. From my own words, my anger is the anger of my ancestors, and it is just a kind of anger, so I feel responsive. "

"Spiritual blood gas and fortune are in circulation. If you can't reach the phoenix, you can't burn it out, and the Ming king is not prosperous. The brand is naturally good. "

Wang Fuzhi, the terminator of Neo-Confucianism, still affirmed the unity of man and nature, but he inherited Zhang Zai's point of view.

"What the people hear and hear is the God of Heaven, so those who are in harmony with the people's hearts are justified by heaven." (Note on Zhengmeng).

It can be seen that until the Qing Dynasty, Wang Fuzhi still failed to break through the barriers of Neo-Confucianism.

The divine right of Kings

The political theory of deifying feudal monarchy. It is natural and reasonable to think that the emperor's power is given by God, and the emperor exercises power and manages the people on behalf of God on earth. According to records, in China, slave owners in Xia Dynasty began to rule under the guise of religious superstition. Shang Gao said: "Summer clothes have a destiny." This is the earliest theocratic record. The nobles of slave owners in Yin Shang Dynasty created a concept of "Supreme God", which was called "Emperor" or "God". They thought it was the supreme Lord of heaven and earth and the ancestor of Shang Dynasty. Therefore, the common people should obey the rule of the Shang king. In the Western Zhou Dynasty, "Heaven" replaced "Emperor" or "God", and the King of Zhou was named "Son of Heaven". The inscription on the bronze ware "Mao" in the Zhou Dynasty records: "I am a martial man, and Huang hates his rudeness. I will be a Zhou and obey the destiny", clearly proclaiming the idea of "divine right of monarch". The theory of divine right of monarchy was systematically developed in the Han Dynasty. Dong Zhongshu put forward the concepts of "providence" and "providence", and put forward the theory of "harmony between man and nature", holding that heaven is the highest personality god and the supreme master of nature and human society. God made man according to his own face, and man should act according to his own will. Dong Zhongshu put forward the proposition of "divine right of monarchy" from the theological teleology of "the unity of man and nature". He believes that the emperor is the son of heaven, ruling the world by destiny, and the people must obey absolutely. What the monarch likes, the people will do unconditionally. The theocracy theory of monarchy emphasizes the natural rationality and sacredness of monarchy. This theory has had a far-reaching impact in China. Emperors of past dynasties and even rebellious peasant leaders all claimed to "serve heaven" or "work for heaven" under the guise of destiny, and described their activities as providence, thus achieving the purpose of deifying themselves and their activities.