The Principle of Dong Zhongshu\u27s Omen Discourse and Wang Chong\u27s Criticism of Heaven\u27s Reprimand in the Chapter “Qian Gao”

Omen discourse, the investigation of aberrant natural disasters and miraculous celestial phenomena, provided a sophisticated ideological model that could be exploited to expostulate with the sovereign for his transgressions, and to denounce the misgovernment of the imperial bureaucracy. The first of this political model is the personification of the supreme Heaven and the elevation of Heaven’s status. From the perspective of ru 儒 (Confucians) scholars, the establishment of Heaven’s supreme authority upon the human realm and the restriction of the sovereign in power guarantee the rectification of political mistakes as well as an applicable way for ru scholars to actively participate in real politics at court. The rise of omen discourse in the Western Han dynasty 西漢 (202 BCE - 8 AD) unveils the development of a significant political theory that aimed at checking the absolute power of the sovereign through Heaven’s reprimand. However, its theoretical efficacy is questioned by Wang Chong 王充 (27 - 97 AD) in the chapter “Qian Gao” 譴告 in his monograph Balanced Argument (Lun Heng 論衡). The focal point of this paper is the intrinsic logic of Wang Chong’s arguments in his radical rejection of the philosophical ideas of the Han omen discourse. By indicating the false methodology of the principle of Heaven’s reprimand, not only had Wang Chong thoroughly repudiated the Confucian model for punishing, as well as admonishing, the sovereign’s misconduct in politics, but also he undermined the active nature of Heaven as an anthropomorphic deity, eventually reverting to the initiatives of the sages and worthies in the mundane world

董仲舒の災異論について--『漢書・五行志』「董仲舒以為」を中心に

『漢書・五行志』に83条「董仲舒以為」の災異説事例がある。これらの災異説事例は、先行研究によって陰陽感応説と天譴説の二つの系統に分けられている。天譴説の「天」は人格神的存在、つまり「神霊の天」とされ、陰陽感応説の「天」は物質的な存在、つまり「自然の天」とされている。小論は先行研究を踏まえて、董仲舒の災異説を「災説」と「異説」に分ける。「災」は人類に実害を与えるもので、内容として陰陽感応説の18条事例と天譴説の「日食記事と若干の例外」を除外する26条事例である。「異」は人類実害を与えないもので、内容として「日食記事と若干の例外」とされた39条事例である。その39条事例を単独的に災異説の第三系統「異説」に分類し、その背後にある「天」は「道徳の天」とみられる

“三七之厄”與兩漢之際經學思想之關係 : 以路温舒、谷永、王莽爲中心

從“三七之厄”推算思想看，路温舒提出的“漢厄三七之間”，主要涉及天文與曆數；谷永在路温舒基礎上，又增加了《周易》思想；王莽的“三七之厄”，主要與《周易》、讖緯、五行有關。從三人“三七之厄”思想的變化及其與經學之關係看，路温舒以董仲舒《公羊春秋》説災異，是西漢初年流行做法；谷永説災異，較爲深入地援引各種經學文字，並且在西漢通行經文文字基礎上，開始引用古文經文字；王莽的“三七之厄”説，除了繼續以古文經學説災異，還採納了齊人甘忠可的讖緯學説。劉秀時期提出的“四七之際火爲主”，仍然沿襲的是王莽“三七之厄”的推算方式。二者皆爲王莽代漢、劉秀代莽的輿論工具

『漢書』の構造と董仲舒

早大学位記番号:新8222早稲田大

トウ チュウジョ ノ テンジン ソウカン ロン ニ カンスル イチ コウサツ テン ト クンシュ ノ ソウゴ カンケイ ノ トクセイ ニツイテ

一般認為，董仲舒思想以天人感應論為特徵，關於其性質，向來有君主權抑制論、君權神授論、君主主體性論的三個見解。然而整理與探討這些見解的同時，參照〈賢良對策〉的相關部分而斟酌天人感應論，便可知：君權神授論與君主主體性論，皆並非適當討論決定董仲舒天人感應論性質的主要因素，即天與君主相互關係的特性；君主權抑制論則並無完整處理此相互關係。由天人感應論的理論結構而言，可把以下兩個性質視為其中天與君主相互關係的特性：一，由天將君主行為引導到儒家理念的方向；二，君主行為與天命、陰陽、祥瑞、災異等有所相連。此考察結果應可當成再次探討〈賢良對策〉內容與性質的重要線索。論

ショクニホンギ ジンキ 2ネン ウルウ ショウガツ ツチノエネジョウ ノ テンモン フシン キジ ニツイテ

キーワード：続日本紀, 天文記

Recognition of Plague in the Great Plan-Based Theories : Focusing on "六沴" and Calamity

The rituals that worshiped those who have unnatural deaths were held in national rituals of East Asian countries. Among them, the note of "六厲之礼" was annotated to the oldest record. It has not been considered yet what kind of ritual it was. Therefore, this paper first analyzes the relationship between "五事", "五気" and "五行の沴", and reveals the origin of "六沴" and "六厲之礼" that it points to "六沴之礼". Also, after an examination of the disaster records and Wu-hsing Chih, the recognition of plague in the Great Planbased calamity can be seen that because of its indirectness and multiple occurrence, plague has not been regarded as much as other calamity. And its position was ambiguous. In conclusion, in the Great Plan-based theories, the possibility of using six kinds of illness as one idea, the "六厲", was low.文部科学省グローバルCOEプログラム 関西大学文化交渉学教育研究拠点［東アジアの歴史と動態

Reconsidering Social Phenomena Based on Natural Disasters

In recent years, extreme weather has been affecting every corner of the world. The frequency of natural disasters is unbelievably high. Such disasters cause great damage to homes and property, with many people dying as well. Modern science has tried to explain the increasing frequency of extreme weather events with the theory of global warming. However, human activities impose the majority of threats to nature. Most environmental degradation results from modern political maneuverings, which ignore the necessary harmony between nature and human societies. This connection has been continuously proven. Nonetheless, world leaders still do not seem to understand the causes of nature's destructive forces. The history of natural calamities is as long as the history of human beings. In ancient China, when science was still being developed, natural disasters were called "calamities from Heaven" (天禍). People then believed that tian (天) has a will of its own and that it can send messages to the human world. If the state's politics are functioning properly, society is stable and people live comfortably, and tian sends auspicious things down to earth. On the other hand, if a state practices bad politics and causes its people to suffer, tian will reproach the leader by creating disasters and irregular natural phenomena. Ancient China believed that in addition to natural disasters such as earthquakes, floods and drought, other phenomena such as eclipses of the sun and moon, irregular movement of the planets, and the appearance of comets and meteors are also tian's reactions to tyrannical rulers in human society. Ancient Chinese views on nature that emphasize the interactions between nature and humans are often considered irrational and unscientific. People laugh at such views and cast them aside. However, it is also true that if human beings look at natural calamities as warnings from tian, then any changes in nature would lead us to reflect on our society and scrutinize our politics. The Zaiyi theory (災異説), based on such a view of nature, could be used to check the abuse of power and watch the leader's behavior. This theory demands serious scrutiny of the leader's political responsibilities and forces him or her to be self-critical about employing corrupt politics. The 9.0-magnitude earthquake that struck on March 11, 2011 off the Pacific coast of northern Japan, or Tohoku (東北地方太平洋沖地震 Tohoku chiho Taiheiyo oki jishin), caused not only the great tsunami but also the ongoing crisis at Fukushima Daiichi Nuclear Power Plant. Japanese people have suffered tremendously in this disaster, beyond anyone's imagination, but patience is a virtue among most people in Japan. Japanese people have learned to accept natural disasters as their fate, and feel that politicians cannot take responsibility for natural disasters. At the same time, however, we should realize that poor politics is also a fundamental cause. Instead of easily rejecting the Zaiyi theory as simply mythical ideas of two thousand years ago, Japanese people probably should take a more serious look at their situation and reconsider politics in Japan as well as elsewhere in the world.departmental bulletin pape