周代天命观探微  

Exploration of the Concept of the Mandate of Heaven in the Zhou Dynasty

作　　者：王祁 Wang Qi

机构地区：[1]中国社会科学院历史理论研究所

出　　处：《中国社会科学院大学学报》2025年第2期119-139,155,共22页Journal of University of Chinese Academy of Social Sciences

摘　　要：探讨周代的天命观,首要的问题是探讨上天何以能够主宰人间事。这涉及上天与“下民”的关系,上天主宰人间事的合法性在于“下民”系上天所降,这种合法性又递延至作为上天“元子”的周天子。“明德”是周人获取“天命”的依据,从“明心”是“明德”之本的角度看,周代的“德”论无疑包含主观修养的成分,周人希望通过修习达到“德”的客观面。对周人而言,“天命”与“大命”是不尽相同的:“天命”的发出者是上天;“大命”的发出者除了上天,还包括周天子,故“受命”既可能是受“天命”,也可能是受天子之命。以上讨论有助于深化对周代天命观的认识。Exploring the concept of the mandate of heaven in the Zhou Dynasty,the primary issue is understanding how heaven could govern human affairs.This involves the relationship between heaven and the“common people”.The legitimacy of heaven's rule over human affairs lay in the belief that the“common people”were descended from heaven,and this legitimacy extended to the Zhou king,who was regarded as the“eldest son”of heaven.“Virtue”was the basis for the Zhou people to obtain the“mandate of heaven”.From the perspective that“enlightened heart”is the foundation of“virtue”,the Zhou Dynasty's theory of“virtue”undoubtedly included elements of subjective cultivation.The Zhou people hoped to achieve the objective aspect of“virtue”through subjective practice.For the Zhou people,the“mandate of heaven”and the“great mandate”were distinct:the“mandate of heaven”was issued by heaven,while the“great mandate”was issued not only by heaven but also by the Zhou king.Therefore,“receiving the mandate”could mean either receiving the“mandate of heaven”or the mandate of the king.The above discussion helps to deepen the understanding of the Zhou Dynasty's concept of the mandate of heaven.

关 键 词：天命观 《厚父》 明德 明心 大命 

分 类 号：K221[历史地理—历史学]