I have a store in the comic world

Dong Zi used the qi-transformed universe as the basis for the interaction between heaven and man, and used the number of qi phases between humans and heaven to explain the occurrence of disasters.

Although the traces of the correspondence between heaven and humans are invisible and invisible, there is indeed a cause-and-effect relationship between humans and heaven in the vaporized universe.

Dong Zi wanted to use the Qihua theory to prove that the Leiying theory was not fictitious and had real basis.

In Dong Zhongshu's thought, the interaction between heaven and man is the core of his theological teleological system. Sensation between heaven and man mainly has two aspects.

1. The theory of disasters and condemnation is that there is a causal connection between natural disasters and the mistakes of rulers. "The root cause of all disasters is the failure of the country."

When the emperor disobeys the will of Heaven and does not act benevolently and righteously, Heaven will cause disasters and condemn him.

If you "condemn someone without knowing it, you will be afraid of it and use it as a threat."

2 The theory that "heaven and man are the same" holds that "heaven has yin and yang, and humans also have yin and yang. The yin qi of heaven and earth rises, and the yin qi of man rises in response; the yin qi of man rises, and the yin qi of heaven should also respond. And rise.

The way is the same."

This view uses Qi as the intermediary and believes that Qi has the function of punishment and virtue. "Yang is virtue and Yin is punishment."

At the same time, people's moral behavior can also cause changes in Qi and induce each other. It is said that "the world is in order and the people are harmonious, and the will is peaceful and the Qi is upright, then the heaven and earth will become refined and the beauty of all things will arise."

If the world is in chaos but the people are well-behaved, if ambitions are eccentric and Qi is rebellious, then the heaven and earth will become damaged, and Qi will cause disasters.”

Dong Zhongshu shaped "Heaven" into the supreme god and limited the unlimited monarch's power with the theory of "influence between heaven and man". At the same time, he also found a theoretical basis for the emperor's father's position and his rule.

In Dong Zhongshu's works, the above two statements are combined and alternated with each other.

The theory of heaven and man's induction and disasters was finally stipulated in "White Tiger Tongde Lun", which had a great influence on the political affairs of the Han Dynasty.

In the Han Dynasty, the idea of ​​​​relation between heaven and man occupied a dominant position, making Liu Xiang, Liu Xin, and Ban Gu all admit that political gains and losses could lead to disasters and strange changes.

There are a large number of records of disasters and strange changes in "Historical Records of Tianguan" and "Hanshu of Five Elements", which led to the proliferation of prophecies and the theory of communication between heaven and man became more popular.

In order to achieve the political need of "great unification", Emperor Wu of the Han Dynasty adopted Dong Zhongshu's (about 179 BC - 104 BC) suggestion of "deposing hundreds of schools of thought and respecting Confucianism alone", thus establishing the orthodox status of Confucianism and the official school of Jinwen Jing School status.

Dong Zhongshu then started by interpreting Confucian classics and established a complete set of theological world views, which put Confucianism on the road of religiousization.

He advocated the theological teleology of "response between heaven and man" and politically demonstrated the legality and rationality of autocratic rule. It fictionalized the supremacy of heaven to establish the supreme authority of the emperor to maintain and strengthen the rule of the human monarch.

But this has had a great impact on science and technology. It eliminates the need for scientific exploration and believes that everything in the universe, from nature to human beings and all social phenomena, appears according to the will of God.

"Heaven is the ancestor of all things, and all things cannot come into being without heaven" ("Spring and Autumn Fanlu·Shun Ming"), and the purpose of heaven in creating all things is to feed people, which is the so-called "creatures of heaven, to nourish people" ("Spring and Autumn Festival") Fanlu·Fu Zhixiang").

Heaven has molded human beings completely according to its own model. Human body, spirit, moral character, etc. are all said to be copies of Heaven and consistent with Heaven.

In this way, the connection between gods and humans becomes inevitable.

Therefore, disasters and disasters are considered to be God's condemnation. "Disasters are God's punishment, and disasters are God's majesty."

The changes in the four seasons of spring, summer, autumn and winter are manifestations of the love, severity, joy and sorrow of the sky. The warmth, clearness, cold and heat of the weather are explained by the emperor's likes, dislikes, joy and anger, etc.

It almost suffocates any vitality for people to explore the laws of natural phenomena, and has a great hindering effect on the development of science and technology.

During the period of Emperor Wu of the Han Dynasty, as Dong Zhongshu's theological worldview had just been established, unorthodox so-called heretical ideas were still resisting tenaciously.

Sima Qian, who had the ambition to "study the relationship between heaven and man, understand the changes in the past and present, and become a family", was exactly such a representative figure.

He opposed attaching religious superstition to scientific knowledge, which would make people restrictive and fearful. He criticized the superstitious thoughts of Wu Zhuxiang (ji, sound strike, superstitious behavior of ghosts and gods), and held a critical attitude towards the theological worldview of the induction of heaven and man. .

In "Historical Records", Sima Qian showed his extensive knowledge and realistic spirit on some issues related to natural science. His "Book of Heavenly Officials" is the first existing work in China that systematically describes the star officials in the sky.

The "Almanac" expresses his views on the calendar; the "Lvshu", "Hequshu", "Huozhi Biography", etc. contain descriptions of musicology, water conservancy, and geographical knowledge.

Moreover, the precedent set by Sima Qian in recording scientific and technological historical materials in history books was followed by later generations. His pioneering achievements cannot be forgotten.

At that time, the theories of various schools of thought still had a certain influence in some counties. For example, the king of Huainan, Liu An, gathered guests at this time to write the book "Huainanzi", which was a collection of Yin and Yang, Confucianism, Taoism, Ming and Dharma.

Therefore, although academic thought at this time had developed in a rigid direction, there was still a lot of room for movement.

However, in the third year of Ganlu (51 BC), Emperor Xuan of the Han Dynasty summoned Confucian scholars from all over the country to a meeting at Shiqu Pavilion in Chang'an to discuss the similarities and differences in the classics and meanings, pushing Dong Zhongshu's ideological system to the status of the only official school.

At the same time, the works of hundreds of scholars and Sima Qian were also banned. Even these works in the hands of the princes and kings surnamed Liu who were enfeoffed by the Western Han Dynasty were also banned. Since then, a rigid theological worldview has become widespread.

......

Faced with Jia Xu's neither humble nor arrogant attitude, Zhou Wenwen was a bit rude, but Zhou Wenwen could not give an answer to Jia Xu on this point, so he asked instead, "In Mr. Jia's opinion, can drought, disasters, and epidemics... People can make it.”

Zhou Xianren's "adult" was informal, which immediately gave Jia Xu and Li Ru a headache. However, facing the immortal's rhetorical question, Jia Xu and Li Ru were both interested. Li Ru even asked curiously, "Please invite the immortal." consult?"

"What if I say that such a trivial matter can be accomplished by a mortal who only knows the theory?"

"Take the typhoid fever in today's world as an example. I promise to kill a dead man to get it, and then let the dead man live in the enemy's city, and make the dead man move around frequently, so that all the enemy soldiers and people are sick with typhoid fever, and I can relax. You have to leave this city."

"If I divert the farmland on both sides of the Yellow River, if I change the course of the Yellow River, causing them to lose water and unable to sustain their farming value, and the grain harvest will be cut off, what do you think will happen to these farmers?

"Huang Disaster is even simpler. Set up a tent on the ground to raise them. Once the number reaches the enemy's territory, release them into the enemy's territory. You can tell what the enemy will do."

Hiss...

Thinking of the scene in the Immortal's Words, Jia Xu and Li Ru couldn't help but take a breath...

......

To be continued

Chapter 009 Preview of the real exercise