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Dong Zi used the gasified universe as the basis for the interaction between heaven and man, and used the number of gas phases between humans and heaven to explain the occurrence of disasters and abnormalities.

Although the traces of celestial and human responses are invisible and invisible, there is indeed a causal relationship between the gaseous phases of humans and heaven in the vaporized universe.

Dong Zi wanted to use the theory of gasification to prove that the theory of Lei Ying is not a fiction, and there are real grounds to base it on.

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

① The calamity condemnation says that there is a causal link between natural disasters and the ruler's mistakes. "The root of all disasters and abnormalities is born from the loss of the country."

If the Son of Heaven disobeyed the will of Heaven and did not practice benevolence and righteousness, Heaven would have catastrophes and condemn them.

If "you don't know if you condemn it, you are afraid of it."

②The theory of "Heaven and man are of the same kind" believes that "the sky has Yin and Yang, and humans also have Yin and Yang. And rise.

Its way is one."

This kind of argument uses qi as the intermediary, and believes that qi has the function of punishment and morality, "Yang is virtue, and yin is punishment".

At the same time, people's moral behavior can also cause changes in qi and interact with each other. It is said that "when the world is governed, the people will be harmonious, and if the aspirations are peaceful and the qi is upright, then the heaven and earth will be refined and all things will be beautiful.

When the world is chaotic and the people are well-behaved, and the qi is inverse due to obsession, the heaven and the earth will be harmed, and the qi will cause disasters."

Dong Zhongshu shaped "Heaven" as the supreme god, and limited the unlimited monarchy with the theory of "interaction between heaven and man". At the same time, he also found a theoretical basis for the dignity and rule of the monarch.

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

The theory of interaction between heaven and man and disasters and abnormalities was finally stipulated in "Baihu Tongde Lun", which had a great influence on the political affairs of the Han Dynasty.

In the Han Dynasty, the idea of ​​induction between heaven and man was dominant, which made Liu Xiang, Liu Xin, and Ban Gu all admit that political gains and losses could lead to catastrophes.

"Historical Records·Tianguanshu" and "Hanshu·Wuxingzhi" have a large number of records of catastrophe and strange changes, which led to the flood of prophecy and the theory of interaction between heaven and man became more popular.

For the political needs of "great unification", Emperor Wu of the Han Dynasty adopted Dong Zhongshu's (approximately 179 BC-104 BC) suggestion of "removing a hundred schools of thought and respecting only Confucianism", establishing the orthodox position of Confucianism and the official school of Jinwen Jing school status.

Dong Zhongshu started by explaining the classics of Confucianism and established a whole set of theological worldview, which made Confucianism embark on the road of religiousization.

He advocated the theological teleology of "interaction between heaven and man", which proved the legitimacy and rationality of autocratic rule politically. It fictionalized the supremacy of heaven to establish the supreme authority of the emperor to maintain and strengthen the rule of human monarchs.

But this had a great impact on science and technology. It ruled out the necessity of scientific exploration, and believed that everything in the universe, from nature to all phenomena of human beings and society, appeared according to the will of heaven.

"Heaven is the ancestor of all things, and all things are not born in the sky" ("Chunqiu Fanlu · Shunming"), and the purpose of heaven to create all things is to feed people, which is the so-called "heaven's creatures are also to support people" ("Chunqiu Fanlu·Shunming"). Fan Lu · Clothing Elephant").

Heaven has molded man completely according to its own model, and man's body, spirit, moral qualities, etc., are said to be a copy of heaven, which is consistent with heaven.

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