In order to solve the political and ecomomic problems in Western Han Dynasty, Dong Zhongshu borrowed the thought of “natural heaven” from all the schools during Pre-qin period, absorbed the mysterious theory of “God’s will” during Yin and Zhou Dynasties, synthesized the natural knowledge acquired by the people who lived in Qin and Han Dynasties to form the unique philosophy of “heaven”. “Heaven”, which not only governs Dong Zhongshu’s theory of “heaven and human” but also runs through his thoughts, possesses extremely important position in his philosophical system. In his philosophical theory, in order to solve the problem of how to combine the Confucian thought of ruling by morality in Pre-qin period with centralized system that Confucianists came up against in the development of Western Han Dynasty, “heaven” is given many connotations, among which, the most important is that Dong Zhongshu gave “heaven” Confucian ethic morality and held that benevolence was the standard to judge what was right and what was wrong., that the monarch was required to model their words and deeds and adopt the policy of benevolence according to the natural law.%董仲舒借鉴了先秦诸家的“自然天论”思想，并吸收了殷周时期神秘的“天命”理论，而且综合了秦汉之际人们所获得的自然知识，以解决西汉社会的政治、经济问题为出发点，形成了独具特色的“天”的哲学。“天”在董仲舒的哲学体系中占有极为重要的地位，其既统摄董仲舒的“天人”思想学说，又贯穿董仲舒思想的始末。在董仲舒“天”的哲学理论中，为了解决儒学在西汉发展时所遇到的，如何将先秦儒家的德治理想与专制体制相结合的问题，“天”被赋予了多层含义，但最为重要的是董仲舒对天赋予了儒家伦理道德的成分，并以“仁”作为判断是非对错的标准，君主被要求规范自己的言行、取法天的仁德之政。
展开▼
