“天命”意识与“以德配天”说  

"Mandate of Heaven" Consciousness and "To Treat Heaven with Morals" Theory

作　　者：魏春艳[1] 李尔康[1] 

机构地区：[1]四川师范大学法学院,成都610068

出　　处：《成都师范学院学报》2016年第1期49-55,共7页Journal of Chengdu Normal University

基　　金：国家社科规划基金项目"古代礼法文化与原始宗教意识研究"(11XFX003)阶段性成果

摘　　要：所谓"天命"说,即"天"具有一种神秘的力量,主宰著天底下的一切,具有一种权威性、绝对性,不可抗拒。通过"天命"的规定,人世间才有了伦理秩序,尊卑等级规范。君王统治管理天的权力也为"天命"。这也是君权神授的思想源头。"天"主持人世间的正义与奖惩,维护着古代的政治秩序。"天命"说,内容丰富,文化内涵深厚。就"礼法文化"而言,"天命"说涉及君权的合法性与神圣性,以及社会治理的法度法规的权威性问题,而且涉及到人生的生死贵贱。所谓"天命"说,实质上就是中国古代特有的一种"天命"文化,也可以称之为"天命"意识。＂Mandate of Heaven＂ Theory holds that ＂Heaven＂ has a mysterious power, dominating everything under the heaven, with a kind of authority, absoluteness, irresistibility. By the provisions of the ＂Mandate of Heaven＂, there is the ethical order and junior grade specification in the world. The power of Kings＂ ruling on ＂Heaven＂ belongs to Mandate of Heaven＂, which is the origin of Divine Right of Kings. ＂Heaven＂ is in charge of the justice and rewards and punishment, maintaining the ancient political order. ＂Mandate of Heaven＂ Theory is rich in content and cultural connotation. In terms of ＂culture ＇ utes , ＂Mandate of Heaven＂ Theory involves the legitimacy of the sovereignty and divinity, and the statand regulations of the authority of the social governance, and comes to life and death.

关 键 词：“天命”说 君权神授 社会规范 以德治民 

分 类 号：B222[哲学宗教—中国哲学]