Dong Zhongshu reordered the Five Elements,that is,wood,fire,soil,gold,and water,and believed that this was the order given by heaven and could not be changed.The Five Elements are related to each other.The relationshi...Dong Zhongshu reordered the Five Elements,that is,wood,fire,soil,gold,and water,and believed that this was the order given by heaven and could not be changed.The Five Elements are related to each other.The relationship between the two adjacent to each other is the relationship of generation and father-son;the relationship between the two separated is reciprocal.The soil is in the middle,and the soil has the noblest morality.Therefore,Dong Zhongshu’s view of“Filial piety is natural”originates from the father-son relationship between the Five Elements and the nobility of soil virtue.According to the Five Elements,the state management should set up five kinds of official posts in order to achieve the purpose of interdependence,mutual restriction,balance,and promotion.Dong Zhongshu matched the Five Elements with the four seasons,and believed that each of the Five Elements had its own virtues,and thus extended it to the virtues of the monarch.Dong Zhongshu linked the Five Elements with the five things,thinking that the five things of the king will affect the Five Elements;the five things are appearance,speech,sight,listening,thinking,which is given by heaven.To govern the country and the people the king must have five important cultivations.展开更多
Is Laozi a syncretic text whose primary body of ideas were cobbled together from multiple and various sources, none of which can reasonably be identified as Daoist, or is it a synthetic text whose ideas emerged from a...Is Laozi a syncretic text whose primary body of ideas were cobbled together from multiple and various sources, none of which can reasonably be identified as Daoist, or is it a synthetic text whose ideas emerged from a single source that for all intents embodies the core elements of a tradition that meets the standards of inclusion for a tradition of early Daoism？ The present work examines the key points of Hongkyung Kim＇s sophisticated account of Laozi＇s origins as a syncretic text. It then goes on to present the key points of what would have to be involved in its original circulations as a synthetic text. It concludes by suggesting a middle ground that is able to explain why an originally synthetic Laozi is all too easily read by modem scholars as a syncretic text.展开更多
基金Great Research Project of Humanities and Social Sciences of Hebei Provincial Department of Education(ZD202125)Project commissioned by Dong Zhongshu and Traditional Culture Research Center in Hebei Province(JDA2302).
文摘Dong Zhongshu reordered the Five Elements,that is,wood,fire,soil,gold,and water,and believed that this was the order given by heaven and could not be changed.The Five Elements are related to each other.The relationship between the two adjacent to each other is the relationship of generation and father-son;the relationship between the two separated is reciprocal.The soil is in the middle,and the soil has the noblest morality.Therefore,Dong Zhongshu’s view of“Filial piety is natural”originates from the father-son relationship between the Five Elements and the nobility of soil virtue.According to the Five Elements,the state management should set up five kinds of official posts in order to achieve the purpose of interdependence,mutual restriction,balance,and promotion.Dong Zhongshu matched the Five Elements with the four seasons,and believed that each of the Five Elements had its own virtues,and thus extended it to the virtues of the monarch.Dong Zhongshu linked the Five Elements with the five things,thinking that the five things of the king will affect the Five Elements;the five things are appearance,speech,sight,listening,thinking,which is given by heaven.To govern the country and the people the king must have five important cultivations.
文摘Is Laozi a syncretic text whose primary body of ideas were cobbled together from multiple and various sources, none of which can reasonably be identified as Daoist, or is it a synthetic text whose ideas emerged from a single source that for all intents embodies the core elements of a tradition that meets the standards of inclusion for a tradition of early Daoism？ The present work examines the key points of Hongkyung Kim＇s sophisticated account of Laozi＇s origins as a syncretic text. It then goes on to present the key points of what would have to be involved in its original circulations as a synthetic text. It concludes by suggesting a middle ground that is able to explain why an originally synthetic Laozi is all too easily read by modem scholars as a syncretic text.
