论邹衍的五德终始说与儒家学说的关系  

On the Relationship between Zou Yan’s Theory of the Five Virtues and Confucianism

作　　者：李华[1] LI Hua(Department of Beijing Electronic Science and Technology Vocational College,Beijing 100176,China)

机构地区：[1]北京电子科技职业学院基础教育学院,北京100176

出　　处：《北京联合大学学报（人文社会科学版）》2023年第2期78-85,共8页Journal of Beijing Union University(Humanities and Social Sciences)

摘　　要：邹衍的五德终始说与儒家思想有着紧密的关系,这一学说受到了以孔子、孟子为代表的儒家思想的巨大影响。五德终始说吸收了孔孟天命观思想中君权神授、前兆迷信等思想,把它作为帝王政治的前提,为新兴帝王的出现找到了必要的前提条件。五德终始说还在帝王统一九州所采取的制度——“五德”制度中对社会制度中的正朔、服色、度数、音律、政术等方面都作了明确的规定,安排了一种井井有条的社会秩序,力求达到“仁义节俭,君臣上下六亲之施”的效果。邹衍继承并发展了孔子与孟子等儒家代表由小到大、由近及远的推理方法,改为按照时间顺序和空间顺序,把从今至古,从天上、水中到地上的万物神灵全部容纳于自己的理论之中,把天道与人事结合了起来,建构了一座雄伟的理论大厦,成为一种著名的政治学说。Zou Yan’s theory of five virtues is closely related to Confucianism,which is greatly influenced by Confucianism represented by Confucius and Mencius.The theory of“Five Virtues”has absorbed the ideas of divine power and superstition of omens in the view of heaven and destiny of Confucius and Mencius,taking it as the premise of imperial politics and finding the necessary preconditions for the emergence of new emperors.The theory of“Five Virtues”is also the system adopted by the emperor to unify the Kyushu five-virtue system,which had made clear provisions on the aspects of the social system,such as the new moon,clothing color,degree,tone,politics and so on,and arranged a well-organized social order,striving to achieve the effect of benevolence,justice and thrift,and the six relatives of the monarch and the minister.While inheriting the reasoning methods of Confucius and Mencius from small to large and from near to far,Zou Yan made a breakthrough.Instead,he put all the gods and spirits from heaven,water to earth into his own theory according to the order of time and space.He combined heaven and human affairs,and built a magnificent theoretical building,becoming a famous political theory.

关 键 词：邹衍 五德终始说 儒家学说 

分 类 号：B227[哲学宗教—中国哲学]